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ite LOEB CLASSICAL LIBRARY
EDITED BY
Pm CARVES, PILD., LL.D. T.. E. PAGE, trrr.p.
oe. We. DD. ROUSE, ritt.p.
DIOGENES LAERTIUS
I}
4 ae '
B
DIOGENES LAERTIUS
LIVES OF EMINENT PHILOSOPHERS
WITH AN ENGLISH TRANSLATION BY
im DD. HICKS, tei.
FELLOW OF TRINITY COLLEGE, CAMBRIDGE
IN TWO VOLUMES
I]
LONDON: WILLIAM HEINEMANN
mim YORK: G. P. PUTNAM’S SONS
MCMXXV
ey Talal
CONTENTS OF VOLUME
‘OOK VI—
ANTISTHENES
DIOGENEsS
Monimus
ONESICRITUS
CRATES
METROCLES .
HIpPaRcHIa .
MrNIPPUS
MENEDEMUS.
300K VIT—
ZENO
ARISTON
HeERIiLitus
Dionysius
CLEANTHES .
SPHAERUS
CHRYSIPPUS .
300K VITI—
PyTHAGORAS
[iM PEDOCLES
EricHarRMUS
ARCHYTAS
II
CONTENTS
AALCMAEON . :
Hippasus.
PHILOLAUS
Evupoxwus
BOOK IX—
HEnac.itTus
AENOPHANES
PaRMENIDES
ME .Issus
ZENO OF ELEA
Leucippus .
Democritus
PROTAGORAS :
DI10GENEs OF APOLLONIA
ANAXARCHUS :
PyrrRHO . : : ;
Timon.
BOOK X—
EpIcuRUsS . ;
INDEX NomINUM ET RERUM :
InpEx FonTiIuM : ; :
vi
DIOGENES LAERTIUS
VOL, II B
1
AIOTENOYT> AAEPTIOY
BIQN KAI TNOMON TON EN @ITAOZSOPIAI
EPAOKIMHTANTON TON EIE AEKA TO ERO
Ked. a’. ANTIZOENHS
“Avriobevns “Avtiabévous "A@nvaios. édéyeto 5”
odK elvat Payevns- ofev Kal impos TOV overdiCovra
elmrety, “ Kal 7 unTnp Tav Gedy Ppvyia €orly.
ed0Ker yap elvar Oparrns pntpos’ OOev Kat ev
Tavaypa Kata TI pany evdoxyumoas EOwKeE
Aéyew LwKparer ws ovK av ex dvotv ‘AGnvaiav
ouTw yeyovor yevvatos. Kat avros b€ Tovs *A@n-
Vaiovs ETL TO ynyevets elvar ceuvuvopevous expav-
Rilwy ereye pndev elvar KoyA@v Kai atreAcBwv
> 4
EVYEVEOTEPOUS.
Obros KaT apxas pev jKovaE Dopytou Tob
pyTopos* obev TO prTOpLKov eldos €v TOtS duahoyors
emipeper Kat padiota ev tH *AAn Jeia Kal Tots
ITpotpenruxots. dyat O° "Eppernos & OTe mpoethero
ev TH TOV “loOpiwy mavnyvper péeEar Te Kal emat-
veoat “A@nvaiovs, OnBaiovs, Aakedaynovious: eira
¢ Cf. Clem. Alex. Strom. i. 66.
> Cf. Plutarch, De exilio,607 4; Sen. De const. sap. c. 18,
$0.
¢ Probably the battle in 426 B.c. mentioned in Thuc. iii. 91.
2
PWIGisa&NES. LAERTLUS
LIVES AND OPINIONS OF EMINENT
PHILOSOPHERS IN TEN BOOKS
BOOK VI
CuapTeR 1. ANTISTHENES (c. 446-366 B.c.)
ANTISTHENES,* the son of Antisthenes, was an
Athenian. It was said, however, that he was not
of pure Attic blood. Hence his reply to one who
taunted him with this: “ The mother of the gods
too is a Phrygian.”’® For his mother was sup-
posed to have been a Thracian. Hence it was that,
when he had distinguished himself in the battle of
Tanagra,° he gave Socrates occasion to remark that,
if both his parents had been Athenians, he would
not have turned out so brave. He himself showed
his contempt for the airs which the Athenians gave
themselves on the strength of being sprung from
the soil by the remark that this did not make them
any better born than snails or wingless locusts.
To begin with, he became a pupil of Gorgias the
rhetorician, and hence the rhetorical style that he
introduces in his dialogues, and especially in his
Truth and in his Exhortations. According to Herm-
ippus he intended at the public gathering for
the Isthmian games to discourse on the faults and
merits of Athenians, Thebans and Lacedaemonians,
8
DIOGENES LAERTIUS
/ , > / 4 b) ~ 4
pevTo. TapatTyoac0at tOovTa mAcious EK TAY TOAEwY
aduysLevous.
2 de 4 > ah 4 \ “A
otepov de mrapéBade MwKparer, Kat Toootrov
~ @ 4 aA ~
avaro avrod, WOTE Tapnver Tots wabnTats yevéoBat
avT@ mpos LwKparny ounpabyras. olK@VY T eV
Tewpace? Kal eKaoTny nLepav Tovs TETTOpaKOVTA
aTadiovs aviwy mKOvE UwKpatous, map ov Kal TO
Kaptepikov AaPwv Kat TO amables CynAdaas KaTHp&e
Tp@Tos Too Kuvigov. Kal OTL O Trovos ayalov
cuvéotnoe dia Tod preydAou “HpaxdAdous Kal tod
4 \ \ > \ ~ e , \ A ») A ~
Kupov, 70 ev azo TeV ‘EAA, To 5€ amo THY
BapBapwv éAKnvoas.
~ 4 ¢€ 4 / ] 4 €¢ / > \
3 Ilpa&rdés te Wpicatro Adyov cima, “ Adyos éotiv
o TO Tt Hv 7 eort dn AGy. ” éAeye TE auvexeés,
‘waveinv adrdov 7 jobetny ’ > Kat ““ yp7 Toravrats
mAnovalew yuvargiy at yapw etoovra.”’ ampds
te TO Ilovrixov perpaxioy peAAov pouray avT@ Kal
/ A
mrudopevov rivwv avt@ Set, dyoat, ‘ BiBdapiou
KaLvoU Kal ypadeiov KaLvod Kal TVva.KLOLoU Kawobd,
J
Tov vob TOPELPOLVEDY . mpos d€ TOV é€pdpevov
A
mooamyy yn, epy), “ av pev Kadjnv, e€ers KOWHY,
av 0€ aiaxpar, efers Town. aKovcas mOTE OTL
TlAdrwyv adrov Kcaxads Aéyer, “ Baoidtxov,” edn,
‘Kad@s movobvTa KaK@s aKxovew.”
, 4 \ 3 4 ae / > /
4 Muovpevos mote ta “Opdixa, Tod tepéws etzrovTos
OTL OL TadTa pvovpevor TroAAMVY ev adov ayalav
peTiaxovot, © Tt ovv,” edn, ‘ovK amobvHoKets;”’
a There is the same untranslateable pun upon kawod=
“new” and xal vob=‘‘a mind too,” as in ii. § 118.
> Cf. M. Anton. vii. 36 ’Avrisevxdv, Baothixdv pev ed
mparrev, Kaxws dé€ axovew, and Plutarch, Alex. c. 41 (of
Alexander).
4s
VI. 24. ANTISTHENES
but begged to be excused when he saw throngs
arriving from those cities.
eaten on, however, he came into touch with
Socrates, and derived so much benefit from him that
he used to advise his own disciples to become fellow-
pupils with him of Socrates. He lived in the Peiraeus,
and every day would tramp the five miles to Athens
in order to hear Socrates. [T'rom Socrates he learned
his hardihood, emulating his disregard of feeling,
and thus he inaugurated the Cynic way of life. He
demonstrated that pain is a good thing by instan-
cing the great Heracles and Cyrus, drawing the one
example from the Greek world and the other from
the barbarians.
He was the first to define statement (or assertion)
by saying that a statement is that which sets forth
what a thing was or is. He used repeatedly to say,
“ I'd rather be mad than feel pleasure,” and ‘ We
ought to make love to such women as will feel a
proper gratitude.’ When a lad from Pontus was
about to attend his lectures, and asked him what
he required, the answer was, ‘‘ Come with a new book,
a new pen, and new tablets, if you have a mind to ”’
(implying the need of brains as well).¢ When some-
one inquired what sort of wife he ought to marry,
he said, “ If she’s beautiful, you'll not have her to
yourself; if she’s ugly, you'll pay tor it dearly.”
Being told that Plato was abusing him, he remarked,
“ It is a royal privilege to do good and be ill spoken
Or 6?
When he was being initiated into the Orphic
mysteries, the priest said that those admitted into
these rites would be partakers of many good things
in Hades. ‘‘ Why then,” said he, “ don’t you die?”’
5
DIOGENES LAERTIUS
> 5 , / e > ” > PS) , >i al /
overdilouevos rote ws ovK ein ex So eAevbépw,
6¢ 99 \ v4 A \
ovde yap ex dvo,” édn, ‘ madaoriK@v, aAAa
A a > > 3 7 A 4 9\ 7
TAAGLOTLKOS ElpLL. EpwTwpevos Ota Ti OALyoUS
” tf wv 6 b] 4 3 \ > Ul
Ever pabyras, edn, ‘‘ dTe apyupéa adtovs éxBadAw
(sie } a»? 3 A A / ~ A “
papdw.’ épwrnfeis Sa Ti muxp@s rots pabnrats
’ De’ a7 \ e 9 ny) ) A me. ,
emimAntTTer, © Kal ot Latpol,’ yal, “Tots Kap-
2 >
vovow. dwv mote potxov devyovra, ‘‘ w duc-
yoy» s a A
Tuxns, etme, “ andixov Kivduvov dBodod dSiadvyetv
W a) A v 4 ¢ 4 ?
iaxves. Kpetrtov edeye, Kaba dynow ‘Exdatwv ev
aA 4 b) a
Tais Xpetats, ets Kopakas 7 eis KOAaKas ép7recety:
e \ A
Ol fev yap vexpous, ot de Cavtas écblovaw.
-E @ \ / 7 >) 3 a] / ”
pwrnbers Tt waxapiwtratov év avOpwrro.s, edn,
66 fos A A
TO evTvxXobVTa amobaveiv.”’ yvwpipouv mote pos
>
avTov amodupopevov wes ein TA DTopvHUaTa aTroAWw-
r yy 66 fe) / I> cc? a “A a © A \
exws, ede. yap, edn, “ev TH buyH adTa Kal p17
A A ~
€v Tots yaptiows Kataypadew.’ woamep Uno TOO
> «= \ / 7 4 \\ \ € A
tov Tov atdynpov, ovTws édeye Tovs POovEepods 70
a 7 wv 7 A /
Tob tdiov nOovs Katecbiecbar. Tovs BovAopévous
> fe > ” A 3 ~ A é ond
afavatous eivar édn deiv evdoeBds Kal diKxaiws Civ.
? \ i
ToT edn Tas TrdAEs amdAAvobal, 6Tav pH SUvw-
“~ t ,
Tat Tovs pavdAovs amo Tay omovdaiwy diaxpivew.
aA i c¢ 3 “A
eTawovpevos mote v0 movnpav, edn, “‘ aywvud
[47 TL KaKOV elpyacpLal.
4 A U \ ”
‘Opovootvtwy adeAddv avpPiwow mavtros dy
> a ? LY ral A
Telyous LaxupoTéepay elvac. Tovatr’ edn deliv mrotet-
7
afar epddia a Kal vavayyoavtT. cuyKoAupPyceL.
~ “A id
overouloprevds mot’ éml TH movnpois suyyevecGat,
~ 4 cles
“Kat ot tatpol,”’ dyat, “ wera TOV vocovvTwr Etatv,
6
9). 4:6. ANTISTHENES
Being reproached because his parents were not both
free-born, “‘ Nor were they both wrestlers,’ quoth
hey but yet J am a wrestler.” To the question
why he had but few disciples he replied, ‘" Because
I use a silver rod to eject them.” When he was
asked why he was so bitter in reproving his pupils
he replied, ‘ Physicians are just the same with their
patients.” One day upon seeing an adulterer run-
ning for his life he exclaimed, ‘ Poor wretch, what
peril you might have escaped at the price of an
obol.” He used to say, as we learn from Hecato
in his Anecdotes, that it is better to fall in with
crows than with flatterers; for in the one case you
are devoured when dead, in the other case while
alive.
Being asked what was the height of human bliss,
he replied, “To die happy.’ When a friend com-
plained to him that he had lost his notes, “ You
should have inscribed them,” said he, “on your
mind instead of on paper.” As iron is eaten away
by rust, so, said he, the envious are consumed by
their own passion. Those who would fain be im-
mortal must, he declared, live piously and justly.
States, said he, are doomed when they are unable
to distinguish good men from bad. Once, when he
was applauded by rascals, he remarked, “I am
horribly afraid I have done something wrong. .
When brothers agree, no fortress is so strong as
their common life, he said. The right outfit for a
voyage, he said, is such as, even if you are ship-
wrecked, will go through the water with you. One
day when he was censured for keeping company with
evil men, the reply he made was, “ Well, physicians
are in attendance on their patients without getting
ry
f
DIOGENES LAERTIUS
pb] > 3 / the ” 7 ~ \ /
add’ od mupertovow.” aromov épy Tod pev oiTov
” aA
Tas aipas é€kA€yewv Kal év TH ToAguw Tos axpeious,
bd A
ev d€ woXTeEia TOovs ToVvNpovs pn TapacretoBat.
> \ } 3 ~ / 3 , ”
Eepwrnfeis Ti ad7@ mepryéyovev éx diAccodias, Epy,
c¢ \ 4 ¢ a ¢ ma 99 > 4 > ~
to Ovvacbar €avT@ opiretv.”’ eimdvros atT@
‘ 4 ce 3 ,)3 6¢ \ la 9 4
Twos Tapa mOToV, “‘ door, au 0€ pol, yaoi,
‘avAngov.” Atoyéver xtT@va aitobyre 7rvEat Tpoe-
erafe Oowsatiov. epwrnfeis ti tav pabyuaTtwr
avayKa.oTaTov, ‘‘ TO TEptatpety, edn, “TO aTropav-
Oavew.” mapexeAcveTo Te KaKw@s aKovoVYTas Kap-
Tepetv aAdov 7 et AiBots Tis BaddAoiro.
"Eoxwrrté te MWAatwva ws terupwpevov. Trop-
7s yoov yevouevns immov Yeacdpevos dpvaktHy
prot ™pos Tov TTAdrwva, ““ éddxets por Kai ov
UTTOS av etvan AapempuvTys:”’ TouTo O¢ emel Kal
ouvexes 6 [Adrwv tmmov émiver. kai mor’ eddav
mpos avtov vooobvta Kat Jeacduevos AeKavnv evOa
¢€ f > 4 ” 6¢ \ \ e ~ bd ~
6 [[Adtwv éunpexer Edn, “‘ yoAnv wev op@ evravda,
~ A b ¢ m~ 39 4 > 4 \
tigov d€ ody Opa.’ oauveBovrAevev “ABnvatots Tovs
Ww ee U +” A e 4
ovous immous Wndicacbar: adoyov Sé yyoupevwr,
é 3 \ \ \ 49?) 4 ¢¢ / >
aAAa puny Kal oTparnyot, nat, “ paivovrar 7 Trap’
vpiv pdev HaGovres, povov d€ xetpotovnbeErTes.
Tpos” TOV ElTTOVTA, * ToAAot oe emawovc., “Ti
yap, ’ €pn, “ Kakov TeTr0inka; ortpéepavros avtod
TO OLEppwyos TOU TpiBavos els TO Tmpopaves,
MwKpaTyns low pyow, “ ope) gov dua Tod TpiBwvos
\ r 5 4 a P) a] \ e , tf
trv dirodogiav.”’ éepwrnfels td Tov, Kaba dor
, > ~ \ ~ ~ / A
Mavias ev 7T@ Mlept trav YwKpatikwv, Tt Tormv
¢ Cf. Plato, Phaedrus 260 c.
> Cf. Aelian, Var. Hist. ix. 35
VI. 6-8. ANTISTHENES
the fever themselves.” ‘It is strange,’ said he,
“that we weed out the darnel from the corn and
the unfit in war, but do not excuse evil men from
the service of the state.”’ When he was asked what
advantage had accrued to him from philosophy, his
answer was, © The ability to hold converse with my-
self.” Some one having called upon him over the
wine for a song, he replied, “Then you must accom-
pany me on the pipe.” When Diogenes begged a
coat of him, he bade him fold his cloak around him
double. Being asked what learning is the most
necessary, he replied, ““ How to get rid of having
anything to unlearn.” And he advised that when
men are slandered, they should endure it more
courageously than if they were pelted with stones.
And he used to taunt Plato with being conceited.
At all events when in a procession he spied a spirited
charger he said, turning to Plato, “ It seems to me
that you would have made just such a proud, showy
steed.”’ This because Plato was constantly praising
horseflesh. And one day he visited Plato, who was
ill, and seeing the basin into which Plato had
vomited, remarked, ‘ The bile I see, but not the
pride.’ He used to recommend the Athenians to
vote that asses are horses. When they deemed
this absurd, his reply was,“ But yet generals are
found among you who had had no training, but
were merely elected.” “‘ Many men praise you,’
said one. “ Why, what wrong have I done?” was
his rejoinder. When he turned the torn part of his
cloak so that it came into view, Socrates no sooner
saw this than he said, “I spy your love of fame
peeping through your cloak.” ® Phanias in his work
on the Socratics tells us how some one asked him
i)
9
10
DIOGENES LAERTIUS
Kahos Kayabos EGOLTO, eon, el Ta KaKa a. exets
ore PevKTa EOTL oan Tropa Twv ElooTwWY. mpos
Tov emawodvTa tpudyv, ‘‘ éxyOpa@v maides,”’ edn,
‘ Tpugyceray.
ITpos TO TapaaynwariCov avro TO mAdorn
perpaxkwov, “* elr€ 401, dyno, “el deovy AdBou 6 0
ek
XaAxos, em Tie av ovet cepvevO va; | Tob
ELTOVTOS, ‘emt KaAAeu,” “ ovK alaxuvy ovv, edn,
‘ra Ojova yeyn fas A oem » Tlovruxod veavicKou
ToAvwproew avrot emrayyeMopevon, Eb TO mAotov
apixorro TOV Tapixwv, AaBav avrov Kal FdAaxov
KEVOV m™pos aAguromudw 7 KE KQL oagapevos darjeu
THS O€ airovons TO Ovapopor, “ veavicKos, ' €bn,
‘* woe €av TO TAOtov adTot TaV Taplywv apixnrar.
Avtos 6€ Kat “Avitrw THs puyis alTvos
yeveolar doxel Kal MeAjrw tov Gavarov. [lovr-
Kois yap veavicxoits Kata KAéos tod Lwxpa-
Tous aplypévols TEpituywv amhyayev avTovs mpos
tov “Avutov, etmwmv ev nOer codwrepov elvar Tod
LwKpatous: ep @ dwayavaxTyoavtas Tovs mreEpte-
oTa@ras exdumEar atrov. ef d€ trot Geacarto
YUVALOV KEKOOUNMEVOV, AmTNEL ETL THY OLKLaY aUTHS
Kat exéAeve Tov avopa e€ayayetvy immov Kai onda,
woT el pev éxyo. TadTa, €dv tpvdayv: apvvetobau’
yap TOUTOLS* EL O€ [47), TEPLaLpEty TOV KOG}LOV.
"Hpeckey avT@ Kal tdde. didaKTyHy amedetkvue
1 aut’vecba vulg.
¢ Here follow three extracts of Cynic maxims or rules of
conduct ; for, strictly speaking, they had no tenets proper
(ddfat, ddyuara). The last (§ 13) seems to be derived from
Diocles.
10
eo
VI. 8-10. ANTISTHENES
what he must do to be good and noble, and he
replied, ““ You must learn from those who know that
the faults you have are to be avoided.” When
some one extolled luxury his reply was, “ May the
sons of your enemies live in luxury.”
To the youth who was posing fantastically as an
artist’s model he put this question. “ Tell me, if the
bronze could speak, on what, think you, would it
pride itself most?” “On its beauty,’ was the
reply. “‘ Then,” said he, “ are you not ashamed of
delighting in the very same quality as an inanimate
object?’ Whena young man from Pontus promised
to treat him with great consideration as soon as his
boat with its freight of salt fish should arrive, he
took him and an empty wallet to a flour-dealer’s,
got it filled, and was going away. When the woman
asked for the money, “ The young man will pay,’
said he, “‘ when his boatload of salt fish arrives.”’
Antisthenes is held responsible for the exile of
Anytus and the execution of Meletus. For he fell
in with some youths from Pontus whom the fame of
Socrates had brought to Athens, and he led them off
to Anytus, whom he ironically declared to be wiser
than Socrates ; whereupon (it is said) those about
him with much indignation drove Anytus out of the
city. If he saw a woman anywhere decked out with
ornaments, he would hasten to her house and bid
her husband bring out his horse and arms, and then,
if the man possessed them, let his extravagance
alone, for (he said) the man could with these defend
himself; but, if he had none, he would bid him
strip off the finery.
Favourite themes ? with him were the following.
He would prove that virtue can be taught; that
11
12
13
DIOGENES LAERTIUS
THY dperny. TOUS avrous evyeveis [7 Jous” Kal
evaperous’ auTapKn O€ THY apeT hy Tpos €VOALpLO-
viay, pndevos mpoadeopevyy OTL 22) UwKpariKys
laxvos. THY 7 apeTny TOV epyw elval, [ATE
Aoyow Tetorav deouevnv unre ale ane
avrapKn T elvat Tov codov: mavTa yap avTod
civac Ta TOV GAAwY. THY T ddoglav ayafov Kat
igov T@ Tdvw. Kal Tov codov ov KaTa TovS
Keysevous vomous toditevoecbar, aAAad Kata Tov
THS ApeTHS. yaunoew Te TeKvoToias yap, Tats
evdpveoTtatats auvdvTa yuvalki. Kal épacOnoecbat
d€° ovov yap €idévat Tov codov Tivwy xpn Eepav.
"Avaypager 8’ attot Kat AtoxAns tavti. TO
cop@ Eevov ovdev ovd dzopov.? ak€vepactos o
ayafos: of azovdator didror- cuppayous zroretobar
Tovs evisvyous dpa Kal SdiKalovs: avadaipetov
O7rAov 1 apeTH: KpetTTov eoTL eT OAywv ayabay
mpos amavtas Tovs KaKovds 7) pLeTA TOAAGY KaK@v
mpos odAtyous ayabovs paxeo8ar. mpooéxew Tots
exUpots: mpato. yap Tov apapTnudtwv atobavovrat.
TOV OiKaLOV TEpL TAELoVos TroLetabaL TOU GUyyevods:
avodpos Kal yuvatkos 7 att? apeTryn: tayaba KadAa,
Ta KAKA aloxpda: Ta TOvypa voule mavTa EeviKd.
Tetyos aodaréoratov dpovnow: pyre yap KaTap-
petv pujte mpodidoo8ar. telyn KaTaoKevacTéov €Vv
Tots att@v avadAwrows Xoyiopots. dteAeyeTo 3
ev 7T@ Kuvoodpyer yuuvaciw jurxpov amobev trav
mvA@v: OBev TWes Kal THY KUYLKHVY evTEdDDEV OVO-
1 rods vulg.: o&s Richards.
2 Gmropov coni. Henr. Steph. for &mro codd.
VI. 10-13. ANTISTHENES
nobility belongs to none other than the virtuous.
And he held virtue to be sufficient in itself to ensure
happiness, since it needed nothing else except the
strength of a Socrates. And he maintained that
virtue is an affair of deeds and does not need a store
of words or learning; that the wise man is self-
sufficing, for all the goods of others are his; that
ill repute is a good thing and much the same as pain ;
that the wise man will be guided in his public acts
not by the established laws but by the law of virtue ;
that he will also marry in order to have children
from union with the handsomest women ; further-
more that he will not disdain to love, for only the
wise man knows who are worthy to be loved.
Diocles records the following sayings of his:
To the wise man nothing is foreign or impractic-
able. A good man deserves to be loved. Men of
worth are friends. Make allies of men who are at
once brave and just. Virtue is a weapon that cannot
be taken away. It is better to be with a handful
of good men fighting against all the bad, than with
hosts of bad men against a handful of good men.
Pay attention to your enemies, for they are the
first to discover your mistakes. Esteem an honest
man above akinsman. Virtue is the same for women
as for men. Good actions are fair and evil actions
foul. Count all wickedness foreign and alien.
Wisdom is a most sure stronghold which never
crumbles away nor is betrayed. Walls of defence
must be constructed in our own impregnable reason-
ings. He used to converse in the gymnasium of
Cynosarges (White hound) at no great distance from
the gates, and some think that the Cynic school
derived its name from Cynosarges. Antisthenes
13
14
15
DIOGENES LAERTIUS
~ 3 , b>] > a e , 1 \
pacbhAvar. avtos Tt emekaXetto ‘AmAokiwv.' Kal
aA 29 7 \ , 4 aA
Tp@Tos edimAwae Tov TpiBwva, Kaba dyna AtokdAjs,
Kat povw atvT@ expyto: Baxtpov 7 aveAaBe Kal
la “aA A \ T La \ ~
mypav. mpatov de Kat Neavéns dnot diurAdoat
Ul / >? 3 J ~
Joysarvov. Zwoxparns ) ev TpiT7 Avadoyav
Avodwpov TOV Aozévé.ov, Kat Tmaywva Kabetvar
Kal 7paA. Kal Baxtpw yonagae
Todrov jovov eK Tavtwy* LwkKpaticav Oeo-
TouTros eave Kal dnot Sewov 7 elvar Kal Ou Opt-
Nias eupedods trayayéoba mav’ ovtwodtv. dHAov
6 €k TOY avyypayuatwy Kak TOO Zevoda@vTos
Xuprociov. doKet d€ Kal THS avdpwoeoTaTnS
XrwiKyns KatapEau OOev kai “AOjvaros o émvypap-
pLaToTolos TEpl avTa@Y dyaw ovtws-
> A ? > ,
@ aoTwikav pvbwv eldjpoves, W TavapioTa
doypata Tats tepats evéuevor ceAcow,
A ? A aA > \ 4 4 \ 3 “A
Tav apetav iuyds ayabov povov: ade yap avdpav
povva Kal Brotay pvoaTto Kai 7roXas.
capKkos 6 noduTabynpua, diAov TéAos avdpacw addats,
7 pia tov Mvyjuns qvuce Buyarépwr.
e eo \ a , > , \
Otros nyjoato Kat THs Avoyévous amafetas Kat
ths Kpdarnros eyKpateias Kat THs Lyvasvos Kap-
Tepias, avtos voldmevos TH morta Ta. Bepédua.
O 0€ Zevopav MOLOTOV pLEV ELVvaL me pl Tas Optrias
dyow avTov, ey KpareaTarov Oe TeEpt Taha.
Dépovra 8 adrot ovyypappata Topor deKa-
TMp@TOS ev @
1 Atroxiwy: Reiske. 2 rdvrwy <rév> Richards.
@ Anth. Pal. ix. 496.
* ge, Erato; cf. Athen. xiii. p. 555 b, Ap. Rhod, mm a:
14
VI. 13-15. ANTISTHENES
himself too was nicknamed a hound pure and simple.
And he was the first, Diocles tells us, to double his
cloak and be content with that one garment and to
take up a staff and a wallet. Neanthes too asserts
that he was the first to double his mantle. Sosicrates,
however, in the third book of his Successions of
Philosophers says this was first done by Diodorus
of Aspendus, who also let his beard grow and used
a staff and a wallet.
Of all the Socratics Antisthenes alone is praised by
Theopompus, who says he had consummate skill and
could by means of agreeable discourse win over
whomsoever he pleased. And this is clear from his
writings and from Xenophon’s Banquet. It would
seem that the most manly section of the Stoic School
owed its origin to him. Hence Athenaeus the
epigrammatist writes thus of them ?:
Ye experts in Stoic story, ye who commit to sacred pages
most excellent doctrines—that virtue alone is the good of
the soul: for virtue alone saves man’s life and cities. But
that Muse ° that is one of the daughters of Memory approves
the pampering of the flesh, which other men have chosen for
their aim.
Antisthenes © gave the impulse to the indifference
of Diogenes, the continence of Crates, and the hardi-
hood of Zeno, himself laying the foundations of their
state. Xenophon calls him the most agreeable of
men in conversation and the most temperate in
everything else.
His writings are preserved in ten volumes. The
first includes :
¢ It seems clear that the passage which begins here is not
from the same source as that (in § 14) which precedes the
epigram,
15
DIOGENES LAERTIUS
Ilepi AeLews 2) wept yapaxTijpwv.
Aias 4 Aiavros Adyos.
‘Odvacers 7) wept "Odvecéus.
‘Opertov awodoyia 7 wept Tov SiKoypadur.
Iooypadi) 7) Avoias cat "Iooxpdarys.
IIpés tov “Iooxparovs “Apaptupor.
, , > «@
Topos devTepos ev @
16 Tlept (dwv hrvoeus.
TI SS re) , x” \ 4 3 fd
Ept wavdo7wouas 7) TEpt yapov EpwTtkes.
Ilepi trav copurrov prvatoyvwpoveKos.
Ilepi Stxavocvvns Kat avdpeias mpotperTiKds mpwros,
devTEpus, TPiTOs.
Tlepi Oedyvidos 8” ’.
T , , >? e
OOS TPLTOS EV w
Ilepi dyaov.
Tlepi avdpeias.
\ ‘4 ” \ la
Ilepi vopov 1 wept woXcrteias.
\ / bal \ nw NN i,
Ilept vopov 1) wept KaAdov Kat duxatov.
Tlepi éAevOepias kai dovAcias.
Ilepi ziotews.
p
\ 3 la bal A “ a
Tlepi éxitporov 7) rept Tov reiGer Gan.
Tlept vikns oikovoptKos.
/ 2 3 e
Topos Téraptos ev w
Ktpos.
“HpaxAns 6 peilwv 1) rept tox Vvos.
/ > ©
Tojos méumros ev w
Kipos 7 wept BacrXreas.
’Acracia.
16
VI. 15-16. ANTISTHENES
A Treatise on Expression, or Styles of Speaking.
Ajax, or The Speech of Ajax.
Odysseus, or Concerning Odysseus.
A Defence of Orestes, or Concerning Forensic
Writers.
Isography (similar writing), or Lysias and Isocrates.
A Reply to the Speech of Isocrates entitled
“ Without Witnesses. ”’
Vol. 2 includes :
Of the Nature of Animals.
Of Procreation of Children, or Of Marriage: a dis-
course on love.
Of the Sophists: a work on Physiognomy.
On Justice and Courage: a hortative work in three
books.
Concerning Theognis, making a fourth and a fifth
book.
In the third volume are treatises :
Of the Good.
Of Courage.
Of Law, or Of a Commonwealth.
Of Law, or Of Goodness and Justice.
Of Freedom and Slavery.
Of Belief.
Of the Guardian, or On Obedience.
Of Victory : an economic work.
In the fourth volume are included :
Cyrus.
The Greater Heracles, or Of Strength.
The fifth contains :
Cyrus, or Of Sovereignty.
Aspasia.
¥OL. II C 17
17
DIOGENES LAERTIUS
/ ¢ 5) e
Topos EKTOS €V W
&
"AA Geta.
Ilept tov dareyer Gar a avT tAoyuKos.
Yabwv 7 1) TEpt TOV avTtAeyeuy a oa
Ilept duaAexrov.
Topos <Boopos EV @
Iepi 7 TaweElas 7) n OvopnaTWV a a’ B’ y ‘Ome
Ilepi ovopdrwv Xprjrews EPLTTLKOS.
ITepi EPOTHTEWS Kal amroKpio ews.
Ilept d0€ns Kat erearipys a’ B’ y’ 8.
Ilept tov avobaveiv.
ITept (wis kat Oavarov.
Tlept trav ev aédov.
Hepi picews a’ p".
“Eparype Tept pioens og
Ad€at 4) EPloTLKOS.
Ilept tov pavOdvev mpoBAnpata.
Topos oydoos ev @
Tlépt povorkas.
Tlept eEnynrov.
TTepi “Opajpov.
ept adtkias Kat doeBeias.
Ilepi Kad yavros.
Ilept xatackdrov.
Tlepi 7So0vis.
Topos evatos ev @
ITepi “‘Odvaceias.
Ilepi ris pafsdor.
AGnva 7) rept Threpayov.
TTepi “KAevys xai UnveAdrys.
Ilepi Ipwréws.
KikcrAuyp 7 rept Odvoceus.
18
VI. 16-17. ANTISTHENES
The sixth:
Truth.
Of Discussion: a handbook of debate.
Satho, or Of Contradiction, in three books.
On Talk.
The seventh volume contains the following :
On Education, or On Names, in five books.
On the Use of Names: a controversial work.
Of Questioning and Answering.
Of Opinion and Knowledge, in four books.
‘Of Dying.
Of Life and Death.
Of Those in the Underworld.
Of Nature, in two books.
A Problem concerning Nature, two books.
Opinions, or The Controversialist.
Problems about Learning.
In the eighth volume are :
On Music.
On Commentators.
On Homer.
On Wickedness and Impiety.
On Calchas.
On the Scout.
On Pleasure.
The ninth volume contains :
Of the Odyssey.
Of the Minstrel’s Staff.
Athena, or Of Telemachus.
Of Helen and Penelope.
Of Proteus.
Cyclops, or Of Odysseus.
19
DIOGENES LAERTIUS
18 [Tepi otvow ypijcews 1) wept peOns wept Tov KixAwzos.
ITepit Kipxns.
Ilepi “Apdrapaor.
Ilept rot ’Odvecews Kai IInveAdrys Kal TEpt TOV KUVOS.
Topos d€xatos ev @
‘HpaxAijs 7) Midas.
“pax Ais i} TEpt povijrews 1) LaXVos.
Kupos 3) y EPOpevos.
Kupos 7) KatéoKor ‘Ol.
Meveevos 7) wept TOD apyecv.
“AAKiBiddys.
‘ApxéXaos 7) wept Bactreias.
\ ~ 4 3 “ ,
Kai radzva pév eoTw & ovveypadev.
On Tio 61a TO TANOOS éemiTUL@V qravTo vH
NA pov “n 4
predova ” pnow avTov. erehedrnge de dppw-
orig: OTE Kal Avoyevns EloLwY 7pos avrov eon,
‘pyTe xpeia didov;”’ Kal mote map’ avrov
” 3 / ~ 9 3 , c¢ , “A
Evpidvov exwv elojer. tod § elrovTos, — TUS av
3 ‘4 / ~ , )
amroAvcere pe TOV TOVWI; deifas TO Eupid.ov,
epn, ‘‘ ToUTO''* Kal Os, ‘‘T@v mOvwy,” Etzov, ‘ov
19 Tob chy. eddKeEL yap ws veda ae ae!
A ” e ~ 3
THY vocov b70 didolwias. Kal €oTw Huadv els
avTov oUTws €xoV:
tov Piov jo0a Ktwyv, Avricbeves, WdE mEeduKws
WoTe dakEely Kpadinv piuacw, od oTouacW:
3 > ] ” } 7 3 ? ~ ” f A
add’ ebaves POioikds, Tax’ epet Tis tows: Ti de
TOUTO;
Ul >] > fh al 9 e \ wy
mavTws eis “Atonv det tw’ odnyov Eexew.
Teyovace 6€ Kai adAou ’Avricbévers Tpets: “Hpa-
20
VI. 18-19. ANTISTHENES
Of the Use of Wine, or Of Intoxication, or Of the
Cyclops.
Of Circe.
Of Amphiaraus.
Of Odysseus, Penelope and the Dog.
The contents of the tenth volume are :
Heracles, or Midas.
Heracles, or Of Wisdom or Strength.
Cyrus, or The Beloved.
Cyrus, or The Scouts.
Menexenus, or On Ruling.
Alcibiades.
Archelaus, or Of Kingship.
This is the list of his writings.
Timon finds fault with him for writing so much
and calls him a prolific trifler. He died of disease
just as Diogenes, who had come in, inquired of him,
“ Have you need of a friend?” Once too Diogenes,
when he came to him, brought a dagger. And
when Antisthenes cried out, ““ Who will release me
from these pains?” replied, ‘‘ This,” showing him
ime daeeer, | said, quoth the other, “from
my pains, not from life.” It was thought that he
showed some weakness in bearing his malady through
love of life. And here are my verses upon him ?:
Such was your nature, Antisthenes, that in your lifetime
you were a very bulldog to rend the heart with words, if not
with teeth. Yet you died of consumption. Maybe some one
will say, What of that? We must anyhow have some guide
to the world below.
There have been three other men named Anti-
sthenes: one a follower of Heraclitus, another a
* Anth. Pal. vii. 115.
al
20
21
DIOGENES LAERTIUS
KAetTELos eis, Kal ETEpos "Edéauos, Kat “Pdd.ds tis
toToptkos.
"Ezevd7) 5€ tovs am’ ’Apiotimmov dueAnAvOapev
Kat Daidwrvos, viv éAxvowpyev tovs an *Avti-
afévouvs KuviKo’s TE Kal oTWwLKOUS. Kal exXéTw
MOE.
Ked. B’. ATOTENHS
Avoyevns ‘Ixeoiov tpamelirov Xwwrevs. pyot
Sé AtoxArjs, Syproctav adtod tiv tpamelav exovros
Tov TaTpos Kal TapayapatavTos TO vopiopa, puyetv.
EvBovridns 8° év t@ Tlepi Atoyévous atbrov pyar
Avoyévny totto mpafau Kat ovvadadobat TH Tarp.
od pnv adda Kai adtos mepi attrotd dnow ev TH
TlopdaAw ws mapaxyapagat To voptopa. evior O°
emyeAnTny yevopevov avamrecoOjvat bro THY TEX-
vit@v Kat eAOdvta eis AcAdovds 7 eis to AnjAvov ev
th tatpiot *AmddAdwvos muvOavecBar et Tavra
mpage: dmep avameiferar: Tov dé ovyywpnoavTos
TO TONTLKOV VopLoLA, OD GuUvEls, TO KépLa EKLBOn-
Aevoe Kal dwpabeis, ws pév Twes, eduyadevOn,
ws S€ twes, exwv dreEHADe PoPyOeis. Evior de
dao. Tapa Tov maTpos avrov AaBdvra TO voutopa.
diafOeipar: Kal tov pev Sebevra amobaveiv, Tov de
duyeiv eABeiv 7° cis AcAgovs Kat mvvGavopevoy ovK
ei mapayapager, GAAa Ti moinoas evdogdraros
€otat, ovTw AaBetv Tov ypnopov TovTov.
ae
VI. 19-21. ANTISTHENES—DIOGENES
native of Ephesus, and the third of Rhodes, a
historian.
And whereas we have enumerated the pupils of
Aristippus and of Phaedo, we will now append an
account of the Cynics and Stoics who derive from
Antisthenes. And let it be in the following order.
CuapTer 2. DIOGENES (404-323 B.c.)
Diogenes was a native of Sinope, son of Hicesius,
a banker. Diocles relates that he went into exile
because his father was entrusted with the money of
the state and adulterated the coinage. But Eubu-
lides in his book on Diogenes says that Diogenes
himself did this and was forced to leave home along
with his father. Moreover Diogenes himself actu-
ally confesses in his Pordalus that he adulterated the
coinage. Some say that having been appointed to
superintend the workmen he was persuaded by them,
and that he went to Delphi or to the Delian oracle
in his own city and inquired of Apollo whether he
should do what he was urged to do. When the god
gave him permission to alter the political currency,
not understanding what this meant, he adulterated
the state coinage, and when he was detected, accord-
ing to some he was banished, while according to
others he voluntarily quitted the city for fear of
consequences. One version is that his father en-
trusted him with the money and that he debased
it, in consequence of which the father was imprisoned
and died, while the son fled, came to Delphi, and
inquired, not whether he should falsify the coinage,
but what he should do to gain the greatest reputation ;
and that then it was that he received the oracle.
2°
22
23
DIOGENES LAERTIUS
Tevopevos d€ “AOnrvnow “Avricbéves mapeBade.
Tou 0¢ duafoupevov dia TO pndéva mpooieoOa,
eeBudlero TH mpocedpia.. Kai mote THY BaxTypiav
eTAVOTEOLLEVOU avTa@ 7 Kepadny droaxywv,
‘“qate,” elzrev: “ov yap evpnoets ovTW oxAnpov
EvAov @ pe anette ews av Tt dain Aéywv.
rouvredbev diunKovcev attod Kat ate guyas wv
mppnoev emt Tov evTeAT Piov.
Miv Jeacapevos dvaTpexovra, Kaba got Oed-
ppacros € ev TD Meyapixd, Kal pnre KOUTNV emuGy-
robvra uyTe aKoTos evAaBovpevov 7 TofobvTa TL TOV
doKovvTwy azmoAavoTmyv, mopov e€etpe THs TreEpt-
oTacews. tpipwva ditAWoas mp@Tos Kata Twas
dua TO avayKynv exew Kal eveddew avTa, THpaVv
a. exouloaro, eva avT@ Ta guia Ys, Kal TaVvTL
Tom EXpHTO Ets mavra, dpior av Te Kal Kablevdwv
Kal dvadeyopevos. OTE KOL Tovs “A@nvatous EPacke,
decxvis THY Tod Atos oroavy Kxai 70 Ilopzetov,
avT@ KaTeoKevakevar evdtatTacbar. Baxrnpia 6
emeoTynpilero aobevioas: emetTa prevTOL Kat OLA
TOVTOS epopet, ob bay ev dotet, adda Kall’ o0ov
avrh TE KQL TH 774: Kaba. pyow “AGnvddwpos 0
“AGnvatey mpooTaTyaas kat IloAvevKtos 6 pyHTwp
kat Avoavias 6 Aicypiwvos. émoreitas b€ TiML
oikidtov adTq mpovoncacba, Bpadvvovtos, Tov ev
7® Mytpaw mibov écyev oikiav, ws Kal atbros ev
tais ématoAais diacadel. Kat Oépovs pev emi
An eminent politician. Pausanias, i. cc. 25, 26, describes
a emer of Olympiodorus in the Acropolis, and takes occasion
to recount his exploits, how (c. 288 B.c.) he delivered Athens
from the Macedonians (cf. Plut. Demetr. c. 46). As to
Pos
VI. 21-23. DIOGENES
On reaching Athens he fell in with Antisthenes.
Being repulsed by him, because he never welcomed
pupils, by sheer persistence Diogenes wore him out.
Once when he stretched out his staff against him,
the pupil offered his head with the words, “ Strike,
for you will find no wood hard enough to keep me
away from you, so long as [ think you’ve something
to say. From that time forward he was his pupil,
and, exile as he was, set out upon a simple life.
Through watching a mouse running about, says
Theophrastus in the Megarian dialogue, not looking
for a place to lie down in, not afraid of the dark, not
seeking any of the things which are considered to be
dainties, he discovered the means of adapting himself
to circumstances. He was the first, say some, to
fold his cloak because he was obliged to sleep in it
as well, and he carried a wallet to hold his victuals,
and he used any place for any purpose, for break-
fasting, sleeping, or conversing. And then he would
say, pointing to the portico of Zeus and the Hall of /
Processions, that the Athenians had provided him
with places to live in. He did not lean upon a staff
until he grew infirm ; but afterwards he would carry
it everywhere, not indeed in the city, but when
walking along the road with it and with his wallet ;
so say Olympiodorus,? once a magistrate at Athens,
Polyeuctus the orator, and Lysanias the son of
Aeschrio. He had written to some one to try and
procure a cottage for him. When this man was a
long time about it, he took for his abode the tub in
the Metroén, as he himself explains in his letters.
And in summer he used to roll in it over hot sand,
—
the variant ’A@nvéédwpos, nothing is known of any Athenian
politician of that name.
ao
DIOGENES LAERTIUS
ysappov CeaTHs exvawoeiro, xeyudvos 8 avdpiav-
Tas KexLoviapévous repieAduPave, mavtaydbev
\ ~
EQUTOV OVVACKOV.
4 ? > 4 ~ ”
o4 Aewos 7 Hv KatracoBapevoacba tav addwv.
\ \ \ > U \ ” / \ N
Kal THY ev Edxreidov ayoAny ereye xoAnv, THY OE
T]Adrwvos duatpibyv Karatpipyy, Tovs de Acovu-
ciaKkovs ayavas peydda Pavpara pwpots eAeye Kat
TOUS: dnpaywyous oxAov Svaxovous. edeye de kal
ws Ore pev idor KuBepyytas ev TH Bi~w Kal Latpovs
Ka i prroaddgous, OUVETUITATOV elvar TOV Cou
Mien Tov avOpwrov: ore de maAw overpoKpitas
Kal [LaVTELS KAL TOUS TpOGexYoVTASs TOUTOLS 7 TOUS
? A 4 \ 4 / sO A 4
émi d0€7 Kat 7AOUTM TEpvoTnpEvous, OVdEV aTaLo-
Tepov vopilew avipwov. auvexés Te EAeyev ets
\ / 4 A 4 ba! 4
tov Biov mapeckevacbar deiv Adyov 7 Bpoxov.
U 4 a 4 aA
25 Kat wore [lAdtwva ev dettvw moduteAet Kata-
, \ 7 ep a ee , cee \
vonoas eAdas aisauevov, Tt, pai, “0 coos
eis LuxeAtav mAeVoas THY TpaTel@v TovTwWY xdpL,
viv mapaKkeyévwy ovK armodavets;’' Kai os,
¢ 2? \ A’ \ lA 4) 4 cc 4 > A
aMa vy TOUS Jeous, eno, Avoyeves, Kaxel
TO 7oMa Tos é\aas Kal Ta To.avra eywouny. O
b€, “ari odv ede. mAciv els Lupakovoas; 7 TOTE
n “Arrixn ovK edepev edaas;’’ WDaBwpivos dé
¢now ev Ilavtodamq totopia “Apiotimmov eimetv
~ \ ” 2 4 > / > 4 3 2: ~
TovTo. Kal aAddore ioxyadas eobiwy amyvrer atdT@
4 cc U aA 9) ~ \ 4
dnai te, “‘ e€eoTi oo. petacxeiv ''* Tob dé AaBovros
>
A 4 ” 6¢ ~ >
Kal hayovtos, edn, © petacyxety eimov, ov KaTa-
payeiv.
~ ~ A ,
26 Ilar@y avrovd mote Ta oTpwyata KEKANKOTOS
@ Some of the stories which follow are so much alike that
it is charitable to suppose that Laertius drew from more than
one collection of the sayings of Diogenes.
26
VI. 23-26. DIOGENES
while in winter he used to embrace statues covered
with snow, using every means of inuring himself
to hardship.
He was great at pouring scorn on his contem-
poraries. The school of Euclides he called bilious,
and Plato's lectures waste of time, the performances
at the Dionysia great peep-shows for fools, and the
demagogues the mob’s lacqueys. He used also to
say that when he saw physicians, philosophers and
pilots at their work, he deemed man the most
intelligent of all animals; but when again he saw
interpreters of dreams and diviners and those who
attended to them, or those who were puffed up with
conceit of wealth, he thought no animal more silly.
He would continually say? that for the conduct of
life we need right reason or a halter.
Observing Plato one day at a costly banquet
taking olives, ‘‘ How is it,” he said,? “ that you the
philosopher who sailed to Sicily for the sake of these
dishes, now when they are before you do not enjoy
them?” “Nay, by the gods, Diogenes,” replied
Plato, “there also for the most part I lived upon
olives and such like.” “ Why then,” said Diogenes,
“did you need to go to Syracuse? Was it that
Attica at that time did not grow olives?” But
Favorinus in his Miscellaneous History attributes this
to Aristippus. Again, another time he was eating
dried figs when he encountered Plato and offered
him a share of them. When Plato took them and
ate them, he said, “I said you might share them,
not that you might eat them all up.”
And one day when Plato had invited to his house
> Obviously Favorinus was not the author (vide infra)
whom Laertius followed here.
|
27
28
DIOGENES LAERTIUS
U \ 4 ” c¢ ~ ‘\ 4
diAovs mapa Avovvoiov, edn, “ mata tHv Ilda-
, ”? er eK 3 , «?
Twvos KEevoo7rovodlayv + mpos ov oO IlAaTuwv, * door,
cs 4, ~ 4 4 ~ A
@ Atoyeves, Tot tUdov diadaivers, SoK@v p17
~ >?) ¢ 4 \ 4 > A
retud@obar.' of d€ dact tov Atoyevny eizeiv,
C6 ~ \ 4 aA a”? \ \ 4
aat@ tov IlAdtwvos zidov’’: tov b€ davat,
cine a r) / 9 , > 9 A
érépw ye TUdw, Aroyeves’’> Lwriwy 8 ev T@
\
4 ~ \ 3 A 3 A \ 4
TeTaptw dno TovTO mpos avTov etmetv tov IIAa-
twva Tov KUva. Atoyévns oivdv mot ATyHGEV avTov,
4 \ \ 3 ls e \ @ ”
TOTE O€ KAL loxadas. 0 Oe Kepaptov oXov emrepapev
avTa- Kal os, “ov, dyatv, “ €av eputn iis dvo Kal
dvo 7oGa eoTiv, Etxoow amroKpwvy ; OUTWS OUTE
mpos Ta aiTovpeva Sidws ovTE TPOS TA EpWTwWUEV
amoxpivyn.' eaxwre dy ws amepavToddyov.
> \ a A e 4 ” > ‘\
Epwrnfeis mot tas “EAAddos idoe ayalovs
” cc oO” / 3) > ce >) ae aA
dvdpas, ‘“ dvdpas pv,’ elev, “ oddapod, matdas
6 ev Aaxedaipor.’ cnovbaiahaye imal MOTE
ws ovdels mpoone, emeBare Tepetilew: alpor-
4 } > , e hues \ \
cbévtwr Sé, wveidicev ws emi pev Tovs PAnvadovs
aduxvovpévwv omovdaiws, emi d€ Ta omovdaia
Bpadvvovrwy [oArycopus |. Eheyé TE Trepl prev TOU
mapopuTTrew Kal AaxTilew aywvilecbar Tovs avOpa)-
mous, mept d€ KadoKxayabias pndeva. Tovs Te
a~ ?
ypappatikovs ebavpale ta pev Tod “Oduvacéws
Kad dvalnrobvras, Ta. O° idva dyvoobvras. Kal
pn Kat TOUS povatKous Tas pev ev TH dupa xopdas
dppoTrrecOar, avdppoota 5 exew Tis buxis Ta
70n: Tovs pabnpatixovs amoBA€rrew prev mpos TOV
¢ The point of Sotion’s version is best seen if for the
indirect rov IlA\dtwva tov Kiva (se. marew) we substitute the
direct speech rév I1\d7wva 6 Kkiwy (sc. 7a7d).
> From Epictetus iii. 15. 4 it is evident that competition
in digging trenches (€»v rw dyave mapoptocecOa) formed a
28
VI. 26-28. DIOGENES
friends coming from Dionysius, Diogenes trampled
upon his carpets and said, “ 1 trample upon Plato’s
vainglory.”’ Plato’s reply was, “ How much pride
you expose to view, Diogenes, by seeming not to be
proud.” Others tell us that what Diogenes said
was, ““I trample upon the pride of Plato,’’ who
retorted, “ Yes, Diogenes, with pride of another
sort.” Sotion,? however, in his fourth book makes
the Cynic address this remark to Plato himself.
Diogenes once asked him for wine, and after that
also for some dried figs; and Plato sent him a
whole jar full. Then the other said, “ If some one
asks you how many two and two are, will you answer,
Twenty ? So, it seems, you neither give as you are
asked nor answer as you are questioned.” Thus he
scoffed at him as one who talked without end.
Being asked where in Greece he saw good men,
he replied, ““ Good men nowhere, but good boys at
‘Lacedaemon.” When one day he was gravely dis-
coursing and nobody attended to him, he began
whistling, and as people clustered about him, he
reproached them with coming in all seriousness to
hear nonsense, but slowly and contemptuously when
the theme was serious. He would say that men
strive in digging® and kicking to outdo one
another, but no one strives to become a good man
and true. And he would wonder that the gram-
marians should investigate the ills of Odysseus,
while they were ignorant of their own. Or that the
musicians should tune the strings of the lyre, while
leaving the dispositions of their own souls discordant ;
that the mathematicians should gaze at the sun
. part of the course of preparation which athletes underwent
at Olympia.
29
29
30
DIOGENES LAERTIUS
nAvov Kat THY ceAnvyny, Ta 5° ev Tool mpaypaTa
mapopav' Tous prHtopas Aéyew pev e€oTrovdaKeva
Ta Otkala, mpatrew de pndapas- ada pny Kal
TOUS grrapyvpous peyew pLev TO dpyvpvov, drrep-
ayamav dé. KaTeyivwoKe de Kal Tov emrawvowvT aw
prev TOUS Suxaious, OTL XPNpaTwy emdven elev, on-
Aovyrw d€ Tous ToAuxpnuarovs.. exiver 5’ avrov
Kal To Ovew pev Tots Jeots omep dytelas, ev adTH
d€ 77 Ovoia Kata TAS Dyrelas Seumvetv. ayacbat
dé Kal Ta@v dovAwy of AaBpodayotvtas paves
tous Seomotas pnoev apmalouev tHv eobromevwy. -
emTVEL Tovs péAXovTas yapetvy Kal pn yapelv, Kal
Tous péddovras Karameiv Kat pen) Karameiv, Kal
Tous péMovras Tmohirevecbar Kat ity) TroAvreveoUa,
KL TOUS TaldoTpodety Kal p17) maLdoTpodeiv, Kal
Tovs TapacKkevalopévous ouuPBiobdy tots Suvaorats
Kat a) TpoovovTas. eheye be Kal dety Tas xetpas,
emt Tous didrous exreivew p17 Guy KEKappLevors Tots
daxTvAots. dyct O€ Mévurmos ev TH Atoyevous
pacer ws aAovs Ka mevAovpLevos jparnOn Ti olde
mrovely dmekpvaro, » avOpav a apxew Kal Tpos TOV
KnpuKa, “ Knpvoce, edn, ‘el Tis EOeAEL SeamOTHV
avTg mpiacba. KwdAvfeis KabilecOa, “ oddev,”’
Mw” CC 4 A 4 A b] ~ iv nn 4
epn, “ Siadhéper Kal yap Tovs ixOBs 67wWs av KéoWTO
mupackeacOa. Oavydalew 7 edn et xUTpay pev
\ 4, b] vA “A bad \
Kat AoTada wvovpevor KopTrodpev’ avOpwrov Se
* Cf. Ecclus. iv. 31 (36) un éorw 7 xelp cov éxrerapéev7 eis
To daBetvy cal €vy rw dmrodiddvac cvvecradudrn, “let not thine
hand be stretched out to receive, and shut when thou
shouldest repay.”
’ Menagius, followed by Hiibner, on the authority of
30
VI. 28-30. DIOGENES
and the moon, but overlook matters close at hand ;
that the orators should make a fuss about justice
m their speeches, but never practise it; or that
the avaricious should cry out against money, while
inordinately fond of it. He used also to condemn
those who praised honest men for being superior to
money, while themselves envying the very rich. He |
was moved to anger that men should sacrifice to the
gods to ensure health and in the midst of the sacrifice
should feast to the detriment of health. He was
astonished that when slaves saw their masters were
gluttons, they did not steal some of the viands. |
He would praise those who were about to marry —
and refrained, those who intending to go a voyage
ee
never set sail, those who thinking to engage in _
politics do no such thing, those also who purposing (|
to rear a family do not do so, and those who make
ready to live with potentates, yet never come near
them after all. He used to say, moreover, that
we ought to stretch out our hands to our friends
with the fingers open and not closed.¢ Menippus ?
in his Sale of Diogenes tells how, when he was cap-
tured and put up for sale, he was asked what he
could do. He replied, ‘‘Govern men.” And he told
the crier to give notice in case anybody wanted to
purchase a master for himself. Having been for-
bidden to sit down, “‘ It makes no difference,” said
he, “for in whatever position fishes lie, they still
find purchasers.” And he said he marvelled that
before we buy a jar or dish we try whether it rings
true, but if it is a man are content merely to look
Ambrosius, reads ‘‘ Hermippus’”’; for among the works of
Menippus enumerated by Laertius below (§ 101) there is no
mention of a ‘‘ Sale of Diogenes.”
31
31
32
DIOGENES LAERTIUS
v4 ~ by 3 4 ” ~ aoa / ~
juovn TH oer apKovpefa. Eheye TH Zeviddn Ta
Ul aA ~
mpiaevw avTov, detv meiBecPar atT@, ef Kal
dovAos ein Kal yap et latpos 7 KuBepyytyns AV
dodAos, aevobjvar av adt@. EvBovdos dé dow
3 ~ > ~
ev 7@ emvypagonevw Atoyevovs Ilpadous ovtws
bed a ~~
ayew Tovs matdas Tot Hevddov, peta Ta Aowra
4 ~
pabypata immevew, Tokevew, chevdovav, axovrilev:
emetT ev TH TaAaiotpa ovK emétpemEe TH TALOO-
f > ~ b) > 3 \ / > 4
Tpipn aBAnTiK@s ayew, adr’ adro povov épvOjuatos
4
xapw Kat evettas.
A \ e ~ \ ~ \
Karetyov d€ of matdes moAAa TownT@v Kal ovyypa-
gewv Kat tav adtod Avoyévous, macav Tr epodov
GUVTOLOV mpos TO EvpvnLdOveUTOY émnOKEL. EV
Ww > 25 *) } a @ y, ~ fon ci
olKw T EedioacKke dtaKxovetobar AiTH TpOPh xpwpe
‘ 4 f 3 ~ é A
VOUS Kal Vdowp TivovTas, év yp@ Koupias TE Kal
axadAwmiorous eipyalero Kal axitwvas Kal avumo-
‘
d7TOUS Kal oww7rndAovs Kat Kal’ atbrovs BAémovTas
ev Tats odots. e€fye 5° avrovs Kal él Kuvnyéeata.
of de Kal atrod Atoyévous émyéAevav émroodvTo
Kal 7pOs TOUS yoveas aityTiK@s Elyov. 6 6 autos
~ — ~ A
dyo. mapa TH Heviddyn Kat ynpdoar adrov Kat
Qavévta tadyvar mpos Ta&V vidv atdrod. evla Kal
muvOavonevov tod Heviadov ma&s avrov Oaibevev,
4 2 Sa a | , >? ~ ? 3 4 6¢ A td
Ep), emt mpoacwiov * TOU d Eepopevov “ dia TL;
ce > 3\7 9» @ ce \ , ”
OTe pet OAlyov,’ etzre, ‘‘ wéAXNer Ta KAaTW aVw
4 ») ~ A \ \ 3 A ow
otpepeofar. todtro dé dua TO emiKpatetv On
4 ] 4 nv 3 ~ e 4 t
tous Maxkeddvas 7 ex Tamewav tinrovs yiveoBar.
~ ‘
eloayayovTos Twos adrov ets olkov moduTeA Kal
4, 4 > 4 3 4 3 A ¥
KwAvovTos mTUGaL, emreLdn expearo, eis THY OY
32
Vi. 30-32. DIOGENES
at him. To Xeniades who purchased him he said,
~ You must obey me, although | am a slave ; for,
if a physician or a steersman were in slavery, he
would be obeyed.” Eubulus in his book entitled
The Sale of Diogenes tells us that this was how he
trained the sons of Xeniades. After their other
studies he taught them to ride, to shoot with the
bow, to sling stones and to hurl javelins. Later,
when they reached the wrestling-school, he would
not permit the master to give them full athletic
training, but only so much as to heighten their
colour and keep them in good condition.
The boys used to get by heart many passages
from poets, historians, and the writings of Diogenes
himself; and he would practise them in every short
cut to a good memory. In the house too he taught
them to wait upon themselves, and to be content with
plain fare and water to drink. He used to make them
crop their hair close and to wear it unadorned, and
to go lightly clad, barefoot, silent, and not looking
about them in the streets. He would also take them
out hunting. They on their part had a great regard
for Diogenes and made requests of their parents for
him. The same Eubulus relates that he grew old
in the house of Xeniades, and when he died was
buried by his sons. There Xeniades once asked hin
how he wished to be buried. ‘To which he replied,
yen my face.” “Why?” inquired the other.
“ Because,” said he, “ after a little time down will |
be converted into up.’ This because the Mace-
donians had now got the supremacy, that is, had
risen high from a humble position. Some one took
him into a magnificent house and warned him not
to expectorate, whereupon having cleared his throat
VOL. II D 33
—
DIOGENES LAERTIUS
~ 4
avTov EmTVGEV, ElTWY YElpova TOTOV [LT EUPNKEVAL.
€ \ a > , / , /
ot d€ Todro ’Aptotinmov gaol. gdwvycas ore,
ce 3 a” >? r Ney) Xr 4 Ac ~
iw avpwroa, [Kati] ovveAPovtwy, kabixeTo TH
4 > v4 ce 3 , > , ? /
Baxrypia, eimav, “ avOpamovs éxadeoa, od Kabap-
9) Lv ¢e ta 3 ~ 4 ~
pata, ws dnow “Exarwy é€v TH Tpwrw Tav
Xpeav. daci dé cal "AAdEavdpov eimeiv as eitrep
> bo U
AreEavdpos py eyeyovew, A8éAnca av Atoyévns
yeveoOar.
> \ fd
33 ‘“Avaznpous éXeyev od Tos Kwhods Kal TuddAdoUs,
> A ‘\ ‘ ” , > ie
adda gTovs pn exovTas mnpav. eiceAPwy ote
e lA > 4 4 “4 '
nyc€vpnTos ets véwy auptdciov, Kaba dnor Mn-
TpoKArs ev Tats .Xpetais, mAnyas €AaBe- pera de
> 4 \ > 7 2 la ~ 4
eyypawas Ta ovouata eis AevKwpa TOV wAnEavrwy
v4 3 4 e b ] LY @ 4
mepiner e€nppevos, ews avtovs vBper mepieOnKe
KaTaywwokopevous Kal emimAntTomevous. eAeyev
e \ ? > ~ 3 ih > A Uj
€avTov Kuva elvat THY eTratvoupevw, arArAa pndéva
~ ~ > Z 4 JN S f
ToApay Tav éTrawovvtwy ovveéévar emt THY Ojpav.
\ ‘ > 4 ce , ~ bd } 1) (G6 99 \
mpos tov etzovTa, — Ilvbia wed avodpas, eyw
jeev odv, eimev, ‘ avdpas, od 6 avdpaTroda.”’
\ \ 3 Ud c¢ 4 > \ \
34 Ilpos ztovs etmdvras, “‘ yépwy ef Kat Aoimoy
wv >> ¢€ 4 TE SDS NY} 6c 9 } 5A >/ \ ~
aves, ° 7 0€, edn, ‘et ddAtyov ETpExoV, 7pOs TA
, ” 3 ~ N LY ~ 3 A 9%
TéAet Eder pre aveivat Kal pr padAov emretva;
KAnbeis émi Seizvov odK éfn trapéceaBar: pode
‘ a A
yap mpwnv avTa yxapw éyywKévat. yupvots zroct
Ul 2) / N ww f< 4 ww / \
Xlova evaTer Kal TaAAa Goa avw mpoeipnra’ Kal
34
VI. 32-34. DIOGENKES
he discharged the phlegm into the man’s face, being
unable, he said, to find a meaner receptacle. Others
father this upon Aristippus. One day he shouted
out for men, and when people collected, hit out at
them with his stick, saying, “It was men I called
for, not scoundrels.’ ‘This is told by Hecato in the
first book of his Anecdotes. Alexander is reported to
have said, “‘ Had I not been Alexander, I should have
liked to be Diogenes.”
The word “ disabled ” (avarpovs), Diogenes held,
ought to be applied not to the deaf or blind, but to
those who have no wallet (7jpa). One day he made
his way with head half shaven into a party of young
revellers, as Metrocles relates in his Anecdotes, and
was roughly handled by them. Afterwards he
entered on a tablet the names of those who had
struck him and went about with the tablet hung
round his neck, till he had covered them with
ridicule and brought universal blame and discredit
upon them. He described himself as a hound of the
sort which all men praise, but no one, he added, of
his admirers dared go out hunting along with him.
When some one boasted that at the Pythian games
he had vanquished men, Diogenes replied, ‘‘ Nay, I
defeat men, you defeat slaves.”’
To those who said to him, “‘ You are an old man;
take a rest, ‘“ What?” he replied, “if I were
running in the stadium, ought I to slacken my pace
when approaching the goal? ought I not rather to
put on speed?”’ Having been invited to a dinner,}
he declared that he wouldn't go; for, the last time
he went, his host had not expressed a proper grati-
tude. He would walk upon snow barefoot and do |
the other things mentioned above. Not only so; he
35
DIOGENES LAERTIUS
> \ \ / > 4 aA b) > by /
wa o€ Kpéa emexetonoe hayetiv, add’ od duwdKyGE.
3 / / \ e+? >
KkatéAaBé mote Anpoobévny tov prtopa ev mavdo-
Kelw aptaTa@vTa. Tov 6 vVaoywpodvTos, “ ToGOVTw
uadrov,” épy, ‘éon €v TH Tavdoxeiw. Edvwv de
4 4 / A 4
mote Yeacacbat BeAovrwy Anpuoobévynv, tov pecov
/ 5) / co ® ¢ nA 9)» CC e
daKxTuAov EexTElvas, “‘ OUTOS Uyiv, Edy, “‘EoTW O
35 A@nvaiwy donuaywyds.’ exPadovros 6° apTov
Twos Kal aiayvvouevov aveAdafar, BovdAopevos
avrov vovlernoat, Kepduov tTpaynAov Syaas Eeaupe
dua TOD Kepapeckod.
A YU A
MupetoPar éXeye Tovs yopodidacKkadovs: Kal
yap éKelvous vmep TOvov Eevdlddvat EveKa TOD TOUS
Aoizovs akkacbat tod mpooyjKovTos Tovov. Tovs
4 ” A 4 4 IN
mAelatous éAeye mapa SdSaxtudAov paivecbar éav
otv Tis TOV wéooVv mpoTEtvas TopevNnTaL, do€eL TW
4 A A A 4 >) 4 A ~
waivecbar, éav de Tov Atyavov, odKeTL. 7a TOAAOD
” aA \ ” 4 \
aéta Tob pundevos eAeye mimpacKeabat Kai eumadw:
lan) 4
avopiivTa yodv tpioxiriwy mimpackecba, yowiKka
> 3 } , ~
5° aAditwy dvo0 xaAKav.
T ~ 4 > A = l 10 p / cc Om” ras
36 Td mpiauevw adrov Zeviddn pyot, “ aye omws
/ / >) ~ > 3 4
TO TPOOTATTOMEVOY TOLHGELS. TOU O ELTOVTOS,
~ ~ /
dvw ToTaLav xwpovor Tayat,
it sige \ 5) , A 3 v3 toons
et d€ latpov éempiw voowv, ovK av, en, *‘ abT@
> ” ~ ~
emetOov, add’ eimes av ws avw TroTaL@y xXwpovot
/ >? ” 4 = >) ~ “A ¢ , ¢€
mayai;”’ nOedé tis map’ avt@ pidocodeiv: o dé ot
/ A bd] 4 ? aA ¢€ > e >
canéponv Sovs éxéAevoev axodovbety. ws 8° ba
3 ~ ev; S ~ 4) / e 4
atdots pibas am7jAbe, peta yxpovov vamavTiaas
@ Eur. Med. 410.
36
VI. 34-36. DIOGENES
even attempted to eat meat raw, but could not
manage to digest it. He once found Demosthenes
the orator lunching at an inn, and, when he retired
within, Diogenes said, “ All the more you will be
inside the tavern.” When some strangers expressed
a wish to see Demosthenes, he stretched out his
middle finger and said, ‘‘ There goes the demagogue
of Athens.” Some one dropped a loaf of bread and
was ashamed to pick it up; whereupon Diogenes,
wishing to read him a lesson, tied a rope to the neck
of a wine-jar and proceeded to drag it across the
Ceramicus.
He used to say that he followed the example of
the trainers of choruses ; for they too set the note
a little high, to ensure that the rest should hit the
right note. Most people, he would say, are so nearly
mad that a finger makes all the difference. For, if
you go along with your middle finger stretched out,
some one will think you mad, but, if it’s the little
|
finger, he will not think so. Very valuable things, :
said he, were bartered for things of no value, and
vice versa. At all events a statue fetches three
thousand drachmas, while a quart of barley-flour is
sold for two copper coins.
To Xeniades, who purchased him, he said, “‘ Come,
see that you obey orders.’’ When he quoted the line,
Backward the streams flow to their founts,@
Diogenes asked, “If you had been ill and had
purchased a doctor, would you then, instead of
obeying him, have said “‘ Backward the streams
flow to their founts’’’? Some one wanted to study
philosophy under him. Diogenes gave him a tunny
to carry and told him to follow him. And when
for shame the man threw it away and departed,
of
37
38
DIOGENES LAERTIUS
3 ~ \ / / 6¢
auT@ Kat yeAdoas A€yer, “* THY ony Kat env dircvav
, Ul d)
caTrepons dueAvoe. AvoxAjjs 5° ovTws avaypader.
elmOvTOS. Tivos atre, * €miTarre muty, Avoyeves,
amayayey avTov TysrenBoXlov TUpoV edidov pepe’
apvnoapevou dé, ““ rHv ony, " edn, “ Kat eunv dirLav
nptwBodAtov iia: dcaréAuKe.”’
Ocacdpevos more TaLoltov Tats XEpot amivov
eFeppupe THS THpas THY KOTUAnY, eimwv, “ TaLotov
jee veviKxnKev evteAcia. e€€Bare dé Kal TO TpU-
BXiov, opLoiws maidtov Jeacdpevos, emret67] KaTéeate
TO oKevos, TH KolAw Tod buptov THY pari
viTodEXOMEVOV. cuvedoyilero Sé Kal obtws' TéeV
Gedv €or. mavta> didor d€ of aodot Tots eois:
\ A A ~ 4 4 3 ” > \ ~
Kowa d€ Ta TaV dilwy. avr dpa é€oTl TadV
copav. Oeacduevds mote yuvaika aoynpoveote-
pov tois Geots mpoomimrovoay, BovAdpevos adris
~ \ 4 / a
mreptercivy tHhv Sevordayoviay, Kaba dnor Zwiros
0 Ilepyatos, wpoceABaw etzev, “ode edrAaBH,
~ ~ ,
yuvat, 47 mote Geod omiobev éEot@tos—mavta yap
€oTw avtovd mAnpy—daoxynuovyons;’’ tm *Ao-
KAnmi@ avebynke mAnKTHv, 65 Tovs emi oTopma
wimTovTas emiTpexwy ouveTpiper.
> 7 \ / \ \ > A 3 “~
Eiwfer dé Adyew tas TpayiKas adpas avT@
cuvnvTnkevat’ eivar your
amoXs, doukos, maTpioos €oTepypevos,
/ Pe 4 Ww 3 3 e /
TTWYOS, TWAavyATHs, Biov Eexwv Tovh Huepay.
epacke 6 avtitilévae TUyn ev Adpaos, vouw de"
1 6é <defv> Richards.
@ Nauck, 7.G.F.2, Adesp. 284.
38
VI. 36-38. DIOGENES
some time after on meeting him he laughed and
said, “The friendship between you and me was
broken by a tunny.” The version given by Diocles,
however, is as follows. Some one having said to
him, “ Lay your commands upon us, Diogenes,”
he took him away and gave him a cheese to carry,
which cost half an obol. The other declined ; where-
upon he remarked, “ The friendship between you
and me is broken by a little cheese worth half an
obol.”’
One day, observing a child drinking out of his _
hands, he cast away the cup from his wallet with
the words, “‘ A child has beaten me in plainness of
living.” He also threw away his bow! when in like
manner he saw a child who had broken his plate —
taking up his lentils with the hollow part of a morsel
of bread. He used also to reason thus: “‘ All things
belong to the gods. The wise are friends of the
gods, and friends hold things in common. Therefore
all things belong to the wise.” One day he saw a
woman kneeling before the gods in an ungraceful
attitude, and wishing to free her of superstition,
according to Zoilus of Perga, he came forward and
said, ‘“‘ Are you not afraid, my good woman, that a
god may be standing behind you ?—for all things
are full of his presence—and you may be put to
shame?” He dedicated to Asclepius a bruiser who,
whenever people fell on their faces, used to run up
to them and bruise them.
All the curses of tragedy, he used to say, had
lighted upon him. At all events he was
A homeless exile, to his country dead.
A wanderer who begs his daily bread.?
But he claimed that to fortune he could oppose
39
39
40
DIOGENES LAERTIUS
/ “~ re
pvow, Taber 5€ Adyov. ev TH Kpaveiw HAvovpeven
3 A 3 / 3
at7@ “AdeEavdpos emords dnow, “ airnodv pe
a / 3 A e ¢¢ 3 , 4 a) I?
6 GéXes.”’ Kal Os, “ azooKdTyadv pov,’ not.
/ a
paKkpa TWos avaywwoKovTos Kal mpos TM TEAEL
~ LP A
tod PiBAlov dypadov ti mapadeiEavros “‘ Gappetre,”’
” cc” Oe ee \ \ r
edn, “‘ dvdpes’ ynv op@.”” mpos Tov avAAoyrodevov
O7Tt KépaTa exer, aapevos Tod peTwov, “ eyw
A 3? ” ce 3 (See é / \ \ \
pev, edn, “‘ovx opad.’ opoiws Kal pos ToV
4 4
ElTOVTA OTL KiVyHOLS OUK EOTL, aVaOTAS TEpLETaTEL.
\ aN A A
mpos Tov AéyovTa TEpl THY LEeTEWPWY, \° TOGTALOS,
c¢ / > \ ~ ~ b 4
eon, “ mapet amo Tod ovpavod;’’ evvovxov pox-
~ 9 f te A ae c¢ A ree
Onpod emvypaibavros émt THY oikiav, “ undev eiottw
pues Chee > , » » ela es A
KaKov, “‘o ovv KUplos,’ edn, “THS OlKias Tov
3 4 39 ~ 4 A , > , 4
eloéAOn; ’’ TH pupw rods 7ddas adreusapevos Edy
~ ~ A
amo pev THS KEehadts els TOV aépa amevat TO
fe > \ A ~ ~ $ A y > 4
pvpov, ao b€ TMV TrOd@V Els THY Oodpyow. ak.ovv-
>) , o 3 A \ 4 €
twv “A@nvatwy punfivar abrov Kat AeyovTwv ws
b) Ls 4 e 4 /
ev qdoov Tpoedpias ot peuvnévor Tuvyxavovat,
A ean) U \ 3
“vedotov, edn, “et AynatAaos pev kat Ezapeu-
~ 4 ~ 4
wvdas é€v TH PopPopw dia€ovow, edredets d€ TLVES
A 4 4 3
LELUNLEVOL EV Tals PAaKapwV VHGOLS EGOVTAL.
Sey A 4 ~
IIpos rods épmicavras émt tHv Tpamelav pds,
co ayy oe \ , , , ”
idov,” dnai, ‘ Kat Atoyévyns apacitous TpEeper.
/ ee, $58 , 6“ poo” ean
TlAdtwvos eizovtos adrov Ktva, “vat, edn: “ eyw
~ 3 ~
yap emavnAfov émi trovs mempaKoTas. €K TOU
¢ Of Phits Alec ee
40
VI. 3840. DIOGENES
courage, to convention nature, to passion reason.
When he was sunning himsclf in the Craneum, |
Alexander came and stood over him and said, “ Ask |
of me any boon you like.” ‘To which he replied, |
“Stand out of my light.’”’** Some one had been |
reading aloud for a very long time, and when he was
near the end of the roll pointed to a space with
no writing on it. ‘Cheer up, my men,” cried
Diogenes; “there’s land in sight.”” To one who.
by argument had proved conclusively that he
had horns, he said, touching his forehead, “ Well,
I for my part don't see any.” In like manner,
when somebody declared that there is no such
thing as motion, he got up and walked about.
When some one was discoursing on celestial pheno-
mena, “How many days,” asked Diogenes, “ were
you in coming from the sky?”’ A eunuch of bad
character had inscribed on his door the words, “ Let
methine evil enter. ‘“‘ How then,” he asked, “ is
the master of the house to get in?” When he had
anointed his feet with unguent, he declared that from
his head the unguent passed into the air, but from his
feet into his nostrils. The Athenians urged him to
become initiated, and told him that in the other
world those who have been initiated enjoy a special
privilege. “‘ It would be ludicrous,” quoth he, “ if
Agesilaus and Epaminondas are to dwell in the mire,
while certain folk of no account will live in the Isles
of the Blest because they have been initiated.”
When mice crept on to the table he addressed
them thus, “See now even Diogenes keeps para-
sites. When Plato styled him a dog, “ Quite true,”
he said, “ for I come back again and again to those
who have sold me.” As he was leaving the public ,
4]
—_:
41
42
DIOGENES LAERTIUS
4 b) \ A \ Ul > \
Badaveiov e€iwy 7H pwev mubopévw et modAdot
avOpwrot obdvrar, npvnoato: tm 98°, et Todds
id e Ul 4 ¢€ 4 ”
dxAos, wpodoyynoe. lAatrwvos optoapévov, ~Av-
Opwmos eaTe CHov Simovv amrTepov, Kal evdoKt-
pobyros, Tikas aAextpuova elonveyKkey avTov eis
THY oxoAny Kai gnow, “‘ odTOS EGTW 0 [lAatwvos
avOpwros. - oUev T@ Opw mpooeTeOn TO TAarveve-
Xov. Tos TOV m0 Sprevov Tola wpa det dpioray,
“et pev mAovo.os, edn, “ bray Bern: et de zrEvns,
OTav exn.”
"Ev Meydpos idéwv ta pev mpoBata Tots bép-
pao €oKeTracpeva, Tovs d€ maidas abTa@v yupvos,
” 6¢ , 4 > Ul \ Ss
egy, “ Avatredéatepov €ott Meyapéws Kprov etvar
a er 99 \ \ > / —_. , >
7 vioV.’’ Tpos TOV evTwdgayra are doKxov, eiTa
> Ul 6c 4 »? ce 4
eimovra, ‘ PvAakar, dw yap me, edn, “‘ maiew
pérXets ; edeye Tovs pev Onpaywyovs dxAou
dtakovous, Tous be OTEPavovs dogns e€avOynuara.
Adyvov pel” TELE pav aiwas mepiner Aéywv “ av-
Opustrov (nta@.” eloTnKel TOTE KaTaxpovvelopLevos
Tav S€ TepteotwTwy éedcotvTwv, Tapwv IAdtwv
ww c¢ > 4 ? > \ ? ~ > 4 >»)
epyn, “et BovdAec® adrov éeAejoa, amooryrte,
? 4 Ul > ~ 3 4 ? ~
EVOELKVULLEVOS HiAodokiay avTon. evTpiparvros avT@
f Ul coe 4, >> 9
KOVOvAGY TWOS, Hparhets, eon, “ olov je XeRE
eAavbave TO pera mrepikedadA avas Tmepurarely.
ada Kat Merdtou kovduXicavTos QUuTOV Kal €lmoVTOS,
Tpraxidvat Gow Ketvra em TH Tpameln, TH eSijs
muktikovs AaBwv (udvras Kal kaTadonoas avTov
edn, “TproxiAvai cou KetvTar emt TH Tpameln.
¢ Where the wool was of fine quality, as near Tarentum
(Hor. Carm. ii. 6. 10 “ pellitis ovibus ’’), the fleeces were
protected by coverings of skin, partly against damage from
brambles and partly to preserve the colour (Varro, /t.£f. ii. 2).
42
VI. 40-42. DIOGENES
baths, somebody inquired if many men were bathing.
He said, No. But to another who asked if there was
a great crowd of bathers, he said, Yes. Plato had
defined Man as an animal, biped and featherless,
and was applauded. Diogenes plucked a fowl and
brought it into the lecture-room with the words,
“ Here is Plato’s man.” In consequence of which
there was added to the definition, “ having broad
nails.” To one who asked what was the proper
time for lunch, he said, “‘ If a rich man, when you |
will; if a poor man, when you can.”
At Megara he saw the sheep protected by leather
jackets, while the children went bare. ‘“‘ It’s better,”
said he, “to be a Megarian’s ram than his son.’ 4
To one who had brandished a beam at him and then
erica, Wook out,” he replied, “ What, are you
intending to strike me again?’’ He used to call
the demagogues the lackeys of the people and the
crowns awarded to them the efflorescence of fame.
He lit a lamp in broad daylight and said, as he went
about, “‘ I am looking for a man.” One day he got
a thorough drenching where he stood, and, when the
bystanders pitied him, Plato said, if they really
pitied him, they should move away, alluding to his
vanity. When some one hit him a blow with his fist,
“ Heracles,” said he, “‘ how came I to forget to put
on a helmet when I walked out?” Further, when
Meidias assaulted him and went on to say, “‘ There
are 3000 drachmas to your credit,’ the next day he
took a pair of boxing-gauntlets, gave him a thrashing
and said, ““ There are 3000 blows to your credit.”
We are reminded of what Augustus said when he heard of
the execution of Antipater, ‘‘ It is better to be Herod’s pig
than his son.”
45
DIOGENES LAERTIUS
/ a
Avotov rot dappaxomaAov mvlopévov et Oeods
, ce ~ >
vopicer, mas dé,” eimev, ‘‘ od voilw, O7ov Kal oe
@ A 3 a] \ e “ 3) ¢€ \ la
eots exUpov v7oAapBavw;’ of de Oeddwpov
9 ~ ~ A
Elev TOUTO. LOWY TWA TEpLppavojeEvoV eEmreimeEV,
«¢ > ~
© KaKodalwov, ovK eTloTaGaL OTL WoTEp THY
? a
EV YPALLATLKH ALApTHUaTwWY TEPLPpAaLOMEVOS OUK
v > , e 3 \ ~ ] ~ , >?
av amaAAayeins, ovTws ovde Tav ev TH Bin;
Ul A ~ ~ A
evekade. Tots avOpwrois mept THs evx7s, aitetoBar
éywv adrovs ayafa ra adrots doKobvTa Kal ov
\ 3 » f \ \ A \ \ 3 4
43 7a Kat aAyferav. mpos d€ TOvs TEP TA OvEetpaTa
emTonmevous eAeyev Ws vTép WV jLEeVv TmpaTTOVOLY
Uirap, OUK emLaTpepovTaL, UTEp wv de KaOEVdovTES
davraciobvrat, toAvzpaypovovaw. “Odvpriact Tot
KynpuKos avewtrovTos, “‘wKa Aw&immos avdpas,
6é es \ Or 3 o ? o ” o S: 3 f 93
ovTOS prev OF) aVOpaTroda, avdpas 0 Eyw.
a > /
"Hyamadro 5€ Kal mpos “A@nvaiwv: petpakiov
“a A , “A N
vobv Tov 7iOov avdtob auvtpipavros, TA prev TAnyas
” 3 U \ LAA 4 \ PY
édocav, éxelvm 5é€ adAd\ov mapécxyov. gPyat de
4
Atoviatos 6 oTwiKos ws peta XNatpwverav avdA-
\ > \
Andbeits amynyOn apos Didiamov: Kat epwrybeis
x , onl ~
Gots eln, ameKpivato, “ KaTaoKOoTOS THS Os
3 4 x» oO \ > /
amAnorias:”’ d0ev Aavpacbeis adeifn.
9 \ ‘
44 “AdeEdvdpov more méuyavros emuaTtoAny mpos
> 4 \
’Avtimatpov eis "AOjvas dia Tivos “AOAiov, Tapwv
Eby’
aOXvos map’ aOAlov dv’ abAlov mpos aBArov.
IlepSixxov dewAnoavros, «i pn €ABor ampos
abrtov, amoKrevetv, edn, “ ovdev péya: Kal yap
kavOapos Kat dadayyov tobr dv mpagevev-”’
M4.
1. #6. DIOGENES
When Lysias the druggist asked him if he believed
in the gods, ‘‘ How can I help believing in them,”
said he, “ when I see a god-forsaken wretch like
you?” Others give this retort to Theodorus.
Seeing some one perform religious purification, he
said, ‘‘ Unhappy man, don’t you know that you can
no more get rid of errors of conduct by sprinklings
than you can of mistakes in grammar?’ He would
rebuke men in general with regard to their prayers,
declaring that they asked for those things which
seemed to them to be good, not for such as are truly
good. As for those who were excited over their
dreams he would say that they cared nothing for
what they did in their waking hours, but kept their
curiosity for the visions called up in their sleep. At
Olympia, when the herald proclaimed Dioxippus to
be victor over the men, Diogenes protested, ‘‘ Nay,
he is victorious over slaves, I over men.”
Still he was loved by the Athenians. At all
events, when a youngster broke up his tub, they
gave the boy a flogging and presented Diogenes
with another. Dionysius the Stoic says that after
Chaeronea he was seized and dragged off to Philip,
and being asked who he was, replied, ‘“‘ A spy upon
your insatiable greed.” For this he was admired
and set free.
Alexander having on one occasion sent a letter to
Antipater at Athens by a certain Athlios, Diogenes,
who was present, said :
Graceless son of graceless sire to graceless wight by
graceless squire.
Perdiccas having threatened to put him to death
unless he came to him, “ That’s nothing wonder-
ful,” quoth he, ‘“‘ for a beetle or a tarantula would
45
-
DIOGENES LAERTIUS
b] ~ A ~ 3 ~ b] , e c¢ 3 ‘ i
éxeivo d€ adAdov ametdciy HEtov ws “ et Kal ywpis
3 ~ , 3 ? / a) > , /
euod Cyoa, evdayidvws Cycotto.’ €Bda moAAaKts
é€ywv tov Tav avOpwrwv Biov padvov bro TeV
~ “d b) , 9 ? ~ 4
Bedv dedd08at, avoxexpvd0a 8 adbrav Cynrovvtwv
peAXiTNKTA Kal pUpa Kal Ta TapaTAnoa. oOev
A \ ~
mpos Tov U0 TOD oiKéTOU UViodovpevor, “OUT, —
eime, ‘* waxaptos ef, av py GE Kal aTopvEN TODTO
A A
6° €otar mypwhevre aot Tas xEtpas.
4 ~ aA
45 QOcacdpevos Tote Tovs epouvnpovas TOV Tapua@v
t e / b) , ” c¢ e
twa giddnv vhdnpnpyevov amayovtas eon, ~ ot
peydAo. KAémTat TOV puKpov amayovot. Gea-
, , , / / >» WA /
Gdpevos mote jretpaxtov ALBous BaAAov emi oraupor,
> > A ~
““etiye,’ elzre, “ TevVEN yap TOU oKOTIOU. mMpos Ta
TEeploTavTa peipaKia Kal eimovTa, “ BAémwpev py
} / e ~ bye 6¢ @ A >) ” ce Ou s ,
akn pas, appetite, edn, “mata: KUwY
4 9 9 , »”) A \S 9 A ~ ~
TevTNia ovK éobie.”’ mpds tov emt tH AcovTy
~ ’ 4 ~ ~
Opumtopevov, “‘matcoa,’ edn, “Ta THs apeTis
OTPWHATA KaTaLGXUYWY. mpos Tov pakapilovTa
/ A , e ~ b ]
KadAdtobévny Kai Aéyovra ws moduteA@v tap
3 Uf , ¢¢ f A > ? >”)
AdeEdvipw petéxet, “ kakodaiuwv ev ovv eat,
S ce a A 3 ~ N } a >" s 5
eimev, “Os Kal aptorad Kai Sermvet orav “AdeEavdpw
/ 3)
d0€n.
b] aA
46 Xpynudtwy dedpevos arracreiv eAeye Tovs dtdovs,
oUK aitelv. én’ ayopds Tote yeipoupyav, “ etfe,”’
” me , A ’ > ’ \ oe?
edn, “Kai THY KotALay Hv TapatpibavTa py TrEWHV.
pretpaKiov Jeacdpevos eta caTpama@v emi detmvov
amLov, amoomaocus mpos TOUS OlKELoOUS amHyaye
@ i.e. “some day you'll come to the gallows.”
46
VI. 44-46. DIOGENES
do the same.’’ Instead of that he would have ex-
pected the threat to be that Perdiccas would be ,
quite happy to do without his company. He would
often insist loudly that the gods had given to men
the means of living easily, but this had been put
out of sight, because we require honeyed cakes,
|
|
|
unguents and the like. Hence to a man whose |
shoes were being put on by his servant, he said,
“You have not attained to full felicity, unless he
wipes your nose as well; and that will come, when
you have lost the use of your hands.”
Once he saw the officials of a temple leading away
some one who had stolen a bowl belonging to the
treasurers, and said, “‘ The great thieves are leading
away the little thief.” Noticing a lad one day
throwing stones at a cross (gibbet), ‘‘ Well done,’’ he
said, “‘ you will hit your mark.’ When some boys
clustered round him and said, ‘‘ Take care he doesn’t
bite us,’ he answered, “‘ Never fear, boys, a dog
does not eat beetroot.” To one who was proud of
wearing a lion’s skin his words were, “ Leave off dis-
honouring the habiliments of courage.” When some
one was extolling the good fortune of Callisthenes
and saying what splendour he shared in the suite
of Alexander, ‘‘ Not so,”’ said Diogenes, “ but rather
ill fortune; for he breakfasts and dines when
Alexander thinks fit.”’
Being short of money, he told his friends that he
applied to them not for alms, but for repayment of
his due. When behaving indecently in the market-
place, he wished it were as easy to relieve hunger
a
by rubbing an empty stomach. Seeing a youth |
starting off to dine with satraps, he dragged him
off, took him to his friends and bade them keep
co)
47
48
DIOGENES LAERTIUS
Kut exéAevoe THPELV. TPOS TO KEKOGLLNMEVOV [LELpa-
Kiov mv0ouevov TL epn ov mpoTepov Ae~ew atTe@,
El pt) avaoupapevos SetEeve TOTEPOV ‘yuvh EoTW 7
avip. mos TO KotraBiLov ev TO Badavetep petpa-
Kiov dnow, “ cow BeArvov, Toooure Xetpov. - ev
dei mpooeppimrowv avr TWES oordpua Ws Kove:
Kal os amad\atTopevos mpoceotpnoev attots ws
KUWY.
Tovs pijtopas Kat mwavras tovs evdo€oAoyobvrTas
TpioavOpurous amekdXer avti tod tprcabAious.
Tov ayaly mAovatov zpdBatov etre xpvoopadov.
Geacamevos emt aowrov oikia ETLYEY POL LEVOV,
“mpacysos, ““ yoew, elmev, “ Ore ovTw Kpau-
TaA@oa padiws e€eueoos TOV KEKTYPEVOV. pos
TO KATOLTLPLEVOV jeeupaKvov TO 7>Abos T@V EVvo-
xAovvTwv, “qatoa yap, edn, “Kal av Ta Oelypara
Tob maaXnTLGvTOS TEpipepwv . " -qEpOS me puTapov
Badavetov, ot evOade,’ edn, Aovodprevor 700
Aobvra;’’ mayéos KiPapwdod mpos wavTwv peEL-
,
dopevov avros povos emyver- epwrnleis dé dra TH,
” ot Snr d ao n A A >
edn, “oT tTHALKODTOs wy KiBapwmde? Kal od
4
NOTEVEL.
\ \ > AN / € \ ~
Tov xilapwdov aet Kxatadermopevov b70 TeV
~ aA 3 A
aKpoaT@v nomacato, * Xatpe avékrop''* Tob be
2 4 €¢ \ i be c¢é OT ce /
etmovtos, “dia Tl ; lt, edn, “dow mavras
4 A
eyelpels. jLerpaKiou tri Beuaguee mAnpwoas TO
/ / > A wv ~ \ 4
mpokoAmtov Oépuwy avtikpd éxamte: Tob dé mAn-
fous ets attov adop@vros Bavpatlew edn mas
# “You would not see so many bones if I were the dog,”
was Dante’s retort when annoyed by similar attentions at
the table of Can Grande.
48
VI. 46-48. DIOGENES
strict watch over him. When a youth effeminately
attired put a question to him, he declined to answer
unless he pulled up his robe and showed whether he
was man or woman. A youth was playing cottabos
in the baths. Diogenes said to him, ‘‘ The better
you play, the worse it is for you.” At a feast |
certain people kept throwing ail the bones to him as
they would have done to a dog. Thereupon he
played a dog’s trick and drenched them.
Rhetoricians and all who talked for reputation he
used to call “thrice human,” meaning thereby
“thrice wretched.” An ignorant rich man he used
to call “ the sheep with the golden fleece.” Seeing
a notice on the house of a profligate, ‘‘ To be sold,”
he said, ‘‘ I knew well that after such surfeiting you
would throw up the owner.” To a young man who
complained of the number of people who annoyed
him by their attentions he said, “‘ Cease to hang out
a sign of invitation.’ Of a public bath which was
dirty he said, “ When people have bathed here,
where are they to go to get clean?’’ There was
a stout musician whom everybody depreciated and
Diogenes alone praised. When asked why, he said,
“ Because being so big, he yet sings to his lute and
does not turn brigand.”
The musician who was always deserted by his
audience he greeted with a “ Hail chanticleer,” and
when asked why he so addressed him, replied,
“ Because your song makes every one get up.” A
young man was delivering a set speech, when
Diogenes, having filled the front fold of his dress
with lupins, began to eat them, standing right oppo-
site to him. Having thus drawn off the attention of
the assemblage, he said he was greatly surprised
VOL. II E 49
49
50
DIOGENES LAERTIUS
> “a > 4 2 >) \ e ~ / >)
eketvov adevtes ets adtov oper. A€yovtos 48
avT@ Twos taxupds Sevotdaiwovos, ““ mua mAnyh
\ ? ) f >> €6 °9 \ 4 >) Ss
Thv Kepadynv cov diappnéw, “éyw bé€ ye,’’ ete,
‘aTapwv e€ apioTep@v Tpéuew oe Toijow.”
‘Hynotov mapaxadotvros yphoai te at’T@ Tav
ovyypappatuw, “patatos,” édn, “ Tuyyavets, @
‘H / a“ > 10 A \ b] e oa 1AAQ
ynota, os toxadas pev ypamrds ody aipf, dAdd
Tas adniwvas: doxnow d€ Trapidav THY adn duny
émt ray Yeypapepevny opp.as.
i OL ~ \ , COD A
pos 7€ TOV ovetdicavTa adt@ THY duyny, ““ adda
/ > 2 > wc? n )
TovTou y evexev, eimev, “a Kakodaiov, édiro-
/ 33 \ lA 9 , i 66 a
oop¢noa. Kal adw elmovtTos Tivds, “ Luvwreis
A / a3 ¢¢ 9 \ / >»? >
gov duyny KaTéyvwoar, eyw O€ ye, el7ev,
re , 9d 90-4 29 / ,
exeivwv provyy. tdowv mot “OdAvpmovikny mpo-
Bara vepovra, “ taxéws,’ elev, “a BeArwore,
/ > A ~ T
pereBys amo Tav “Odvytiwv emi ta Népuea.”’
> \ A / e
Epw7nfeis dua zt ot abAnrai avaicOnrot ciow, edn,
OTt Kpéaow vetots Kal Boetors avwKoddunvrat.”’
” A 3 ? > \ \ A / ~
NTEL ToTE avopiavTa’ epwrnfeis d€ Sia Ti TovTO
~ ~ <> z ~
motel, preAeTm@, elimrev, “ amoTuyxdvew. alTav
~ ~ 4
TWAa—Kal yap TOUTO TpaTov emote: Oia THY aTropiav
” cé > \ \ wv 4 \ 3 / >
—edy, © «el ev Kat dAAw SddwKas, d05 Kapol: ef
\ lA 3 > 9? m~ oo »)
d€ Ln, aT Ewod ap€at.
> / e \ / ~ ” > U
Epwrnfeis more bro Tupavvou motos etn apetvwv
xaAKos eis avdpiavta, edn, “ad ob “Apyodsos
Kat Ap.otoyettwy éyaAkevOnoay.” éepwrnbeis mas
a ? a / ” 6 e fa r 4
xpyrat Avovvatos tots didous, Edn, “ ws OvAaxars,
~ A \
TOUS jLeVv TANpELs KpNUVa@V, TODS O€ KEvOUS piTTwV.”
?
veoyajov emypapavros emi THY oiKiay,
50
VI. 4s-5u. DIOGENES
that they should desert the orator to look at himself.
A very superstitious person addressed him thus,
“With one blow I will break your head.” “ And
I,” said Diogenes, “‘ by a sneeze from the left will
make you tremble.” Hegesias having asked him to
lend him one of his writings, he said, ‘‘ You are a
simpleton, Hegesias; you do not choose painted
figs, but real ones; and yet you pass over the true
training and would apply yourself to written rules.”
When some one reproached him with his exile, his
reply was, “ Nay, it was through that, you miserable
fellow, that I came to be a philosopher.” Again,
when some one reminded him that the people of
Sinope had sentenced him to exile, ‘‘ And I them,”
said he, “‘to home-staying.”” Once he saw an
Olympic victor tending sheep and thus accosted
him: “ Too quickly, my good friend, have you left
Olympia for Nemea.*”” Being asked why athletes are
so stupid, his answer was, “ Because they are built
up of pork and beef.”” He once begged alms of a
statue, and, when asked why he did so, replied,
“ To get practice in being refused.” In asking alms
—as he did at first by reason of his poverty—
he used this form: “ If you have already given to
anyone else, give to me also ; if not, begin with me.”
On being asked by a tyrant what bronze is best
for a statue, he replied, ‘‘ That of which Harmodius
and Aristogiton were moulded.” Asked how
Dionysius treated his friends, “‘ Like purses,” he
replied; “so long as they are full, he hangs them
up, and, when they are empty, he throws them
away. Some one lately wed had set up on his door
Ee notice :
@ Shepherd’s Bush.
51
92
DIOGENES LAERTIUS
0 Tob Atos tats KadXtvikos ‘HpaxdAts
evade KaTouel. pndev elcitw KaKkov
emeyparpe’ ” " pera Tov moAEnov 7 ouppaxia. Ty
Gia apyuptav etme Enrpotrohw TAVTWY TOV KAKOV.
dowTov Geacapevos év travdoxetw eAaas éabiov7’
” c¢ 9 4 emer b) vA a > / ”»
epyn, €l OUTWS NpioTas, OVK av OUTWS edEimTVELS.
Tovs ayafovds dvdpas Oedv eixdvas etvat' Tov
yw id > / >] \ L St
épwra sxoAalovrwy acyoXiav. éepwrnfets ti aBAvov
/ > ¢ > ~
ev Piw, edn, ““ yépwv amopos.”’ éepwrnfets tt rav
~ U
OQnpiwy KaKiota daxver, edn, “Tov pev aypiwv
lA ~ \ fC, , / Ld >) V4
cuKkoparTyns, TOV dé Huépwv Kodak.” dav mote
,
dvo Kevtavpovs KdKiota éeLlurypadynpévous édbn:
\
‘ 7OTEpos TOUTWY Xeipwv eoTt;”’ Tov mpos Xap
Aoyov edn pedcrivyy Gayxovny etvat. -7HV yaorépa
XapuBdw édeye rod Biov. axovcas more Ort
Avdvpwv 6 abAnrns poxyos édAw, “ déos,”’ Edn,
.? ~ >» , »” 5) \ \ ,
eK TOU ovopatos Kpewac0ar.” eéepwrnbels Sia Ti
\ / , 3 ” co oe \ Mv
TO Xpvoiov xAwpov eoT, Edy, “ OTe mroAXOUs ExEL
a ,
TOUS emuBouAevovras. ” wv yuvaika ev gopeiw,
——- <a , cee / ”»
ov Kata TO Onpiov,”’ egy, ‘ n yadeaypa.
"Tdabv ore Opameray € emt ppeare Kabrpevov edn,
‘ petpakiov, PAr€éme pry eu7réons.’ towv [perpa-
A e / >) “A , M
KVANov | ipatiokrérrnvy ev 7d Badraveiw edn,
¢ 3 9 > / A > 9 ” > e i? >) > /
ex aAeypatiov 7 em GA iwattov; Lowy
ToTe ‘yuvatkas am eAaias amynyyovcpevas, “ ete
yap, edn, “mavra ta dévdpa Towotrov Kapmrov
nveyKkev. lOav AwWToddTny Edn,
@ Cf. inf. vii. § 111; 1 Tim. vi. 10, ‘‘ The love of money is
the root of all evil.”
52
VI. 50-52. DIOGENES
The son of Zeus, victorious Heracles,
Dwells here ; let nothing evil enter in.
To which Diogenes added “ After war, alliance.”
The love of money he declared to be mother-city
of all evils.* Seeing a spendthrift eating olives in a
tavern, he said, “If you had breakfasted in this
fashion, you would not so be dining.”’
Good men he called images of the gods, and love
the business of the idle. To the question what is
wretched in life he replied, ‘‘ An old man destitute.”
Being asked what creature's bite is the worst, he
said, ‘‘ Of those that are wild a sycophant’s ; of those
that are tame a flatterer’s.” Upon seeing two
centaurs very badly painted, he asked, “ Which of
these is Chiron? ’’ (worse man). Ingratiating speech
he compared to honey used to choke you. The
stomach he called livelihood’s Charybdis.2 Hearing
a report that Didymon the flute-player had been
caught in adultery, his comment was, “His name
alone is sufficient to hang him.” To the question
why gold is pale, his reply was, “‘ Because it has so
many thieves plotting against it.” On seeing a
woman carried in a litter, he remarked that the cage
was not in keeping with the quarry.
One day seeing a runaway slave sitting on the
brink of a well, he said, ‘Take care, my lad, you
don’t fall in.” Seeing a boy taking clothes at the
baths, he asked, “Is it for a little unguent
(dAetpparcorv) or is it for anew cloak (4AX’ iuariov)?”
Seeing some women hanged from an olive-tree, he
said; ‘Would »that every tree bore similar fruit.”
On seeing a footpad he accosted him thus :
> i.e. a whirlpool engulfing a man’s livelihood.
58
53
54
DIOGENES LAERTIUS
TiNTE GU WOE, Peplore ;
7) Twa GvAjowy vextwy KataTtefvynwTov;
epwrneis ef TrauduaKd prov 7] TaLOdpiov exon, eon,
“ov:’”’ rot Oe elm0vTos, “ éav obv amobayns, TiS
oe eLoicer; edn, “ o xpnlwv Tis otkias.
Meupaxtov evpLoppov apvdakrus tOwY KOULW-
4 66
pevov, vdEas, ** emreyepar, edn,
/ , 4 / ? . 4 v4
pn Tis TOL EVdovTt peTappevw ev Sdpv 77EN.
mpos Tov ToAuTEAwS owvodvTa,
> 4 4 4 ” a3 9 4
WKULOpos O17) LoL, TEKOS, EGGEaL, Ol ayopalets;
TlAdrwvos zrepi dev dtadeyopévou Kat ovoy.alovros
tpameloTnra Kat Kvabornra, “ eyw, eimev, “w
TlAarwv, tpamelay pév Kat Kvafov copa: tpare-
Cornra dé kai Kvabd7ynTa oddapds:”’ Kal Os, “* KaTA
Adyov,”’ edn: “ois pe ya.p xvabos Kau Tpamela
Bewpetrar, odfadpovs EXELS” @ d€ Tpamelorns Kal
Kvallorns Prérerat, voov ovK EXELS.
"Epwryfeis b7d Twos, “ roids tis cor Avoyévys
Soxet ;'’ “‘ Lwkparys, ~ ere, ae pauvojevos. nial:
epurrnbeis Troiw Katp@ det yapetv, ey, “ Tovs pev
véous pander, Tovs d€ mpeaPuTéepous pndeTTWTOTE.
épwrnbeis ti Oédo. KovdvAouv AaPetv, “ meptKe-
padaiay, ep. pLeipaKLov Lowv Kaddwirelopevov
ébn, “et pev mpos avdpas, atuxeis: et d€ 7pos
yovaixas, GduKeis. (Owv ToTE petpaKvov epu-
Opidv, ‘‘ @apper,’ epy: “‘ rovodrov €oTe THS apeETis
1 épwrndels . . . pawduevos cancellis inclusit Cobet.
VI. 52-54. DIOGENES
What mak’st thou here, my gallant ?
Com’st thou perchance for plunder of the dead ? 4
Being asked whether he had any maid or boy to
wait on him, he said “ No.” “If you should die,
then, who will carry you out to burial?” “ Who-
ever wants the house,”’ he replied.
Noticing a good-looking youth lying in an exposed
position, he nudged him and cried, “ Up, man, up,
lest some foe thrust a dart into thy back!”’ To one
who was feasting lavishly he said :
Short-liv’d thou’lt be, my son, by what thou—buy’st.®
As Plato was conversing about Ideas and using
the nouns “ tablehood ” and “ cuphood,”’ he said,
“Table and cup I see; but your tablehood and
cuphood, Plato, I can nowise see.’ ‘‘ That’s readily
accounted for,’ said Plato, “‘ for you have the eyes
to see the visible table and cup; but not the under-
standing by which ideal tablehood and cuphood are
discerned.”
On being asked by somebody, “ What sort of a
man do you consider Diogenes to be? ”’ “ A Socrates
gone mad,” saidhe.° Being asked what was the right |
time to marry, Diogenes replied, “ For a young man
not yet: for an old man never at all.”” Being asked
what he would take to be soundly cuffed, he replied,
“ Ahelmet.” Seeing a youth dressing with elaborate
care, he said, “ If it's for men, youre a fool; if for
women, a knave.” One day he detected a youth
blushing. “‘ Courage,” quoth he, “that is the hue
@ Hom. Jl. x. 348, 387.
eC) ome Jie. 40; xviii. 95.
¢ 4.e. Plato. This anecdote is found in Aelian, Var. Hist.
xiv. 33 eiwde dé, gaciv, 6 IINdtwv wepi Aroyévous Néyeuv re
patvduevos ovTOs LwKparns €oriv.
rule
oO
55
56
DIOGENES LAERTIUS
TO xpw@pa. dvotv moTEe vopKoty akovaas Tovs UO
KATEKPLWEV, ElTTWY TOV [eV Kekhopevar, Tov O€ ay)
dmoAwAcKevar. epwrn Deis mrotov olvov 70Ews Tivel,
edn, ‘ tov adAdzpiov. ™pos TOV etovTa, a Toh-
, 3 3 >) faq
dot cov KatayeAdow,’ “ add’ éya, eas ov
KaTayeA@par.
\ \ 2 \ 5 \ a 66 9 \
Ilpos tov etzov7a Kakov eivar to Cav, ““ od TO
Chv, etmev, “adda to Kakds Chv.”’ ampos Tovs
4 \ > / ) ~ ~ a
aupPovAevovras Tov a7rodpavrTa avrTov doddov Cyretv,
¢ A 92 cc 2 Ul \ \ /
yedoiov, edn, “Et Mavys pev Xwpis Atoyevous
iE Avoyevns de ywpis Mavov od duvicerat.’’
apioT@yv edaas, 7AaKobvTos émevceveyDevTos, piibas
yay,
> 7 U b) A /
) E€ve, TUupavvois éexmodwy peOioraco:
Kat addore,
paori€ev 5° éAaav.
2 \ A of , ” c¢ ~ A
Eepwirnleits moTamos ein KUWY; Edy Teway [ev
MeAcraios, xopTaabeis de ModAorzKés, TOUT OY ots
ETALVODVTES ol mrohhot ov ToAUa@at dua TOV mOvov
ouvegvevat avTois emt THY Oypav- ovTwWs ovd Epot
duvacbe ovpBrobyv d1a Tov doBov tev adynddvwv.”’
"Epwrnfeis ef of codoi mAakobivta éabtiovor,
‘wavrTa, elev, “ws Kat ot Aowmot avOpwror.”
> \ \ U } \ b] ,
épwrnfeis Sia Ti mpocaitais prev émdtddact, dido-
Jy \ By ” iC 56 \ \ Y A
cogpois b€ ov, Edy, © OTL ywAot prev Kal TuddAol
yevéobar éAmilovor, diAocodjca 8° ovdémoTe.”’
J ” =~ A fe co mM oe ]
diAapyupov 7Tev' TOU de Bpadvvovtos, “ avOpw7e,
@ Eur. Phoen. 40.
’ Hom. /l. v. 366, vill. 45. In the Homeric lines, however,
é\dav is a verb in the infinitive mood: ‘* he Jashed the steeds
to make them run.,.”’
50
VI. 54-56. DIOGENES
of virtue.”” One day after listening to a couple of
lawyers disputing, he condemned them both, saying
that the one had no doubt stolen, but the other had
not lost anything. To the question what wine he
found pleasant to drink, he replied, “That for which
other people pay.” When he was told that many
people laughed at him, he made answer, “‘ But I am
not laughed down.”
When some one declared that life is an evil, he
comectea hime: “Not life itself, but living ill.”
When he was adviséd to go in pursuit of his runaway
slave, he replied, “ It would be absurd, if Manes
can live without Diogenes, but Diogenes cannot get
on without Manes.’ When breakfasting on olives
amongst which a cake had been inserted, he flung it
away and addressed it thus :
Stranger, betake thee from the princes’ path.
And on another occasion thus :
He lashed an olive.®
Being asked what kind of hound he was, he replied,
“When hungry, a Maltese ; when full, a Molossian
—two breeds which most people praise, though for
fear of fatigue they do not venture out hunting with
them. So neither can you live with me, because
you are afraid of the discomforts.”
Being asked if the wise eat cakes, “ Yes,” he said,
“cakes of all kinds, just like other men.” Being
asked why people give to beggars but not to
philosophers, he said, “‘ Because they think they may
one day be lame or blind, but never expect that
they will turn to philosophy.” He was begging of
a miserly man who was slow to respond; so he
57
DIOGENES LAERTIUS
eimev, “‘ is Tpopyy Ge alT@, ovK Eis Tapyy.
deel ends TOTE em TD Tapaxapagae TO vopLopia
eon, HV OTE Xpovos exeivos or” meny eyo TOLOUTOS
orrotos ov vov" orrotos 5° eyo vov, ov ovd€zoTe.”
Kat mpos GAdov emt TH avT@ oveidioavTa, “ Kal
\ > Lé ~ > \ ~ 4” 99
yap eveovpovv Garrov, adda viv ov.
57 Eis Muvdov €Afav Kat Jeacdpevos peydAas tas
4 A \ \ , 6 OM id be]
mUAas, piKpav be THY moh, dvOpes Mvvécot,
epn, ‘‘ KAcicate Tas TUAas, 1.7) H) TOA Bud@v e€EAGn.”’
Geacapevds mote mopdupoKkAerrny medwpapevov
eon,
é\\aBe opdhipeos Oavatos Kai Motpa Kparauy.
Kparépov a£vobvTos mpos avTov amvevat, “ aNd,
BovAopan,”’ eon, ev “A@yvats adda Aciyew 7 mapa
Kparep THS modutedods Tpamelns amroAavew.
“Avagyrever TO PuTope maxed OvTt mpooehOuy,
emridos Kal muty, ” edn, “Tots TTWMXos THS yaorpos”
Kal yap auvTos Kovpuodjnon Kal npas wpednoers.
duadeyopevou TOTE Tob avrod Tapixos mporeivas
TEpLeoTrace TOUS aKpoaTas: ayavaxrodvTos d€,
‘ony “Avagevous, | ey, “‘ diaAcEw oBodAod raptyos
dvaréAvKev.’
58 ‘Ovevd.Copevos TOTE ore ev dyopa epayev, “* ev
ayopa yap, €bn, as Kal emeivnoa. evo de TOUTOU
ac elvat KaKetvo, OTL IlAdranv Jeacdpevos avTov
Adxava, mAvvovTa, rpooeNBeby HovxH ELTOL avr@:
et Avovdiarov eVepameves, ovK av Adxava émhuves*”
Tov 0° dmoKpivacbat opotws ynovy), “Kat ov el
6¢
° hdev. SB
5S
VI. 56-58. DIOGENES
said, “ My friend, it’s for food that I’m asking, not
for funeral expenses.’ Being reproached one day for
having falsified the currency, he said, “That was the
time when I was such as you are now; but such
as I am now, you will never be.” To another who
reproached him for the same offence he made a more
scurrilous repartee.
On coming to Myndus and finding the gates large,
though the city itself was very small, he cried,
~ Men of Myndus, bar your gates, lest the city
should run away.” Seeing a man who had been
eaught stealing purple, he said:
Fast gripped by purple death and forceful fate.*
When Craterus wanted him to come and visit him,
~ No,” he replied, “I would rather live on a few
grains of salt at Athens than enjoy sumptuous fare
at Craterus’s table.” He went up to Anaximenes
the rhetorician, who was fat, and said, “‘ Let us
beggars have something of your paunch; it will be
a relief to you, and we shall get advantage.”” And
when the same man was discoursing, Diogenes dis-
tracted his audience by producing some salt fish.
This annoyed the lecturer, and Diogenes said, ““ An
obol’s worth of salt fish has broken up Anaximenes’
lecture-class.”’
Being reproached for eating in the market-place,
~ Well, it was in the market-place,” he said, “‘ that
I felt hungry.’ Some authors affirm that the follow-
ing also belongs to him: that Plato saw him washing
lettuces, came up to him and quietly said to him,
** Had you paid court to Dionysius, you wouldn't
now be washing lettuces,’ and that he with equal
calmness made answer, “ If you had washed lettuces,
59
e
at
~—_—
DIOGENES LAERTIUS
t ” b) “ 4 > , aby
Aayxava emAvves, odk av Atovictov efepameves.
mpos TOV el7ovTa, ‘ot mAElous Gou KaTayeA@at,
¢ > / / 3 on cc ¢ > > ” > 9 A
KaKeivwy TVXOV, ElzeV, ‘* ot Ovot’ GAN’ OUT Exetvot
ToY OvwY emiaTpéhovTal, ouvT éyw eKeEivw.
Geacdevds Tote pretpaxiov didocodovv, “ cdye,’
> ~ A \ ~
elmev, “‘ OTL TOUS TOD GwpaTOS epacTas Em TO TAS
wuxns KaAXos perayets.”’
, 4 \ 3 / > /
59 Oavualovtés twos Ta év Lapobpaky avabnpara,
” c =~ ON > , > \ e A ,
Eby, “ woAA@ av fv wArEtw et Kal of pH GwOevTes
> , 3” ¢e \ ~ 4 \ ~ U
avetifecav’’’ of d€ ToOOTO Ataydpov pact Tod MnAiov.
>
evpopdw pEelpakiw amlovTe Els GupTTociov En,
~ ? / ~
‘yelpwrv éeravnges:” tod 8° émaveABdvtos Kal TH
“A \ > ~ A ,
é&fs elmdvtos, “Kat amfAtov Kat yelpwy ovK
> 4 | ” ¢¢ Cena A \ ” 3 4 49?
eyevounv,” edn, “ Xetpwv prev ov, Evputiwv oe.
~ > > Cf ,
dvaKoAoyv ATEL TOD 6 ElmOVTOS, © Eav pE TELONS:
” c¢ ” 3 , ~ 4 ” 3 7
epn, ‘el oe eOvvapnv mEetoaL, E7TELGa AV GE aTay-
39 > / > / 3 > 4
Eada.” émavipyero ex Aakedaipovos ets *AOjvas:
mpos ovv Tov muOdpevov, “ 7ot Kat mobev;”’ “ ex
THs avodpwvirioos,”’ elzev, ‘ eis THY yuvatKwriTW.
> / 3: oo Send: / \ > \ /
60 “Ezavye am’ “Odvuziwv: mpos odv tov muio-
ee ” Nei c ps 9) ae c fe
prevov et dxAos Etn aoXUs, “ odds ev,’ eizrev, “Oo
4 >? / >: ¢€ v pie J ‘ > f
dxAos, oAtyou ot avOpwiol. Tovs daowTous
eime mapamAncious «ivat ovKais emt Kpnuva@
awedukviats, wv Tod Kapirod avOpwros pev ovK
N \ “~
dmoyeveTat, KOpaKes O€ Kal ydmes eobiovot.
Ppivns ‘Agpodirny xpvony avabetons ev Acddois
dact tovrov emypdya, “amo THs tov “EA-
a As Chiron was the wisest and best, so Eurytion was the
most intemperate, of the Centaurs: ‘* Eurytion, ebriosus ille
Centaurus ” (Menagius).
60
VI. 58-60. DIOGENES
you wouldn't have paid court to Dionysius.” When /
some one said, “ Most people laugh at you,” his
reply was, © And so very likely do the asses at them ;
but as they don’t care for the asses, so neither do
I care for them.” One day observing a youth
studying philosophy, he said, ““ Well done, Philosophy,
that thou divertest admirers of bodily charms to the
real beauty of the soul.”
When some one expressed astonishment at the
votive offerings in Samothrace, his comment was,
“There would have been far more, if those who
were not saved had set up offerings.” But others
attribute this remark to Diagoras of Melos. To a
handsome youth, who was going out to dinner, he
said, “‘ You will come back a worse man.” When he
eame back and said next day, “ I went and am none
the worse for it,’’ Diogenes said, ‘‘ Not Worse-man
(Chiron), but Lax-man (Eurytion).”’ ¢ He was asking
alms of a bad-tempered man, who said, “ Yes, if
you can persuade me.” “ If I could have persuaded
you, said Diogenes, “ I would have persuaded you
to hang yourself.” He was returning from Lace-
daemon to Athens; and on some one asking, “ Whither
and whence? ”’ he replied, “ From the men’s apart-
ments to the women’s.”
He was returning from Olympia, and when some- ‘
body inquired whether there was a great crowd,
“ Yes,” he said, “‘ a great crowd, but few who could
be called men.” Libertines he compared to fig-
trees growing upon a cliff: whose fruit is not enjoyed
by any man, but is eaten by ravens and vultures.
When Phryne set up a golden statue of Aphrodite
in Delphi, Diogenes is said to have written
upon it: “From the licentiousness of Greece.”
° 61
61
62
DIOGENES LAERTIUS
/ > U a) 3 , \ > bd
Ajnvwv axpacias.”’ *AXeEavdpov more émuotavtos
3 “~ \ ? / ¢¢ 3 / 3 3 / e
avT@ Kal eElmovTos, eyw@ ett Adélavepos 0
peyas Bactreds,” * Kaya,” pnt, ‘Avoyévns 6
Kvo. epwrnbers Ti ToL KUwY Kadetrar, edn,
‘zous pev bLddvTas oaivwyv, Tovs bé€ py dLddvTas
dAaKTav, Tovs d€ TOVNpovs SaKVUV.—
3 \ ~ 3 / ~ \ , 3 t
Azo oukis wrwp.le: Tod b€ puAarrovtos etmovTos,
6 3 t / ” 3 / 33 ¢6 9 \ Ss a3
avTobev mpwnv advOpwros annyEato, “ éya ovv,
4 ce 3 A m~ 33 > \ > 4 >
dyna, “adrnv Kabapad.” dav “Odvymtovixny ets
eos t D ’ cow »» ne \
eTaipav TUKVOTEpOV aTeviCovTa, © tde, Edn, ‘* KpLoV
> “~
Apewysaviov ws to Tod TUydVTOS KOpaciov Tpayn-
, ” \ ’ A Se 2 Ly ae ,
Ailerau. Tas evmpemeis eTaipas édeye Bavactuw
pedtkpatw mapamAnoias civat. apioT@vT. atvT@
aA ~ ¢
€v ayopa ot mEepteata@tes avveyxes eAeyov, “ KUov-
6 O€, “‘ bets,’ elzev, “ éoré KUVES, Ol pe ApLoTmVTA
~ /
TEPLEOT KATE. ” 80o padakdv repixpuTTopevwv
/ U >
avrov egy, | ay evAaBeiobe: KUwv TevTrAia ov
TpUryel. rept TaLoos TETOPVEVKOTOS epwrnbets
mobev. ein, “ Teyedrns,” ébn. adv madaorny
feacdmevos tatpevovra én, “Ti TodTo; 7) Wa
aA “4
tous moTé oe viKyoavTas viv KaTaBdadAys; Geaca-
e\ ¢€ , , 3 wy /
pevos voy <ratpas riBov ets oxAov BaMovra,
‘ TpOGEXeE, epy, “* p71) TOV Tmarepa Anns -
Aci€av7os adrd madapiou peaxarpay nv etAnde
Tap epaorod, < % pev paxarpa, ” eon, “Kady, 7)
de Aan aloxpa: ” égawovvTwy TWaev TOV ombivn
ait@ edn, ““ éué 5’ ode érraweire Tov a€tov AaBetv.”
amaitovpevos v0 Twos TpiPwva ey, “© EL prev
¢ Literally ‘‘ Diogenes the Hound”’’s; cf. ii. § 66.
VI. 60-62. DIOGENES
Alexander once came and stood opposite him and |
said, “ 1 am Alexander the great king.” “ And I,”
said he, “ am Diogenes the Cynic.”* Being asked
what he had done to be called a hound, he said, “ I
fawn on those who give me anything, I yelp at those
who refuse, and I set my teeth in rascals.”
He was gathering figs, and was told by the keeper
that not long before a man had hanged himself on
that very fig-tree. “Then,” said he, “I will now
purge it.” Seeing an Olympian victor casting re-
peated glances at a courtesan, “See,” he said,
“ yonder ram frenzied for battle, how he is held fast
by the neck fascinated by a common minx.” Hand-
some courtesans he would compare to a deadly
honeyed potion. He was breakfasting in the market-
place, and the bystanders gathered round him with
eries of “dog. “It is you who are dogs,” cried
he, “ when you stand round and watch me at my
breakfast.”” When two cowards hid away from him,
he called out, “ Don’t be afraid, a hound is not fond
of beetroot.” After seeing a stupid wrestler prac-
tising as a doctor he inquired of him, “‘ What does
this mean? Is it that you may now have your
revenge on the rivals who formerly beat you?”
Seeing the child of a courtesan throw stones at a
crowd, he cried out, “ Take care you don’t hit your
father.”
A boy having shown him a dagger that he had
received from an admirer, Diogenes remarked, “ A
pretty blade with an ugly handle.” When some
people commended a person who had given him a
gratuity, he broke in with “ You have no praise for
me who was worthy to receive it.’ When some one
asked that he might have back his cloak, “ If it was
63
DIOGENES LAERTIUS
exapiow, exo" et 5 expnoas, Xp@par. “i dmroBo-
Aywatov TWOS ELTOVTOS AVTG OTL xpvaov Exo. ev TO)
(wari, “ vat, ” Sdn, © Sid ToOTO avTo drroBeBAn-
63 EVOS KOULG. epuTnbels Ti avTa Tmeptyéyovev éK
pirocopias, epy, | €l Kal pndev cdo, 76 yoov mpos
maaav TUXNV mapeckevdcbar. epwTnbeis mobev
CUT); KoopoToNiT hs, Ep7. Ovovte TWO@V TOLS
Geots émt TH viov yeveodar, egy, " Trept de Tob
TOOaTros éxBA od Qete;”’ Epavdv mot azmattov-
[LeVOS T7POs TOV epavapyny edn,
tous aAdous épamt’, amo 5° “Extopos toxeo yetpas.
Tas éraipas eon, Baorréwy civat PBaotdtocas:
mparrewv yap 6 Tt av d0€y avtats. _dnpuoapevev
"AOnvaiwy *AAgEavdpov Atovusor, Kape, Eby),
‘« Mapamev mroujoare. mpos TOV dveiBilovra 6 OTL €ls
Tomous axabdprous elaiol, “‘ Kal yap 0 Twos,” Eon,
“ets Tovs ATOTATOUS, aes beaiverau.
64 Lv tep@ deuTvav, per agu puTapav dprov TrO.pa-
TeBevtwr, dpas avrous eppuper, etre ets lepov
pe)dev delvy pumrapov elovevat. mpos TOV etrovTa,
‘oddev eldws diAocodeis,’ edn, “el Kal mpoo-
¢ If this answer is authentic, it apparently shows that the
famous term ‘‘ cosmopolitan ” originated with Diogenes.
®’ There is no such line in our mss. of Homer; it is un-
known to the Scholiasts and to Eustathius. Joshua Barnes,
in his edition of the Jliad, introduced it as xvi. 82a. Pope
rendered it, about 1718, as follows (Jl. xvi. 86):
‘* Rage uncontrolled through all the hostile crew,
But touch not Hector, Hector is my due.”
In Clarke’s edition of 1740 it is expelled from the text and
relegated to a footnote. J. H. Voss, however, making a
German translation of the Jliad, probably between 1781 and
O-4
VI. 62-64. DIOGENES
a gift,’ replied Diogenes, ‘I possess it; while, if it
was a loan, I am using it. A supposititious son
having told him that he had gold in the pocket of
his dress, “‘True,”’ said he, “and therefore you sleep
with it under your pillow.” On being asked what he
had gained from philosophy, he replied, “ This at
least, if nothing else—to be prepared for every
fortune.” Asked where he came from, he said, “I
am a citizen of the world.” * Certain parents were
sacrificing to the gods, that a son might be born
to them. “But,” said he, “do you not sacrifice to
ensure what manner of man he shall turn out to be?”
When asked for a subscription towards a club, he said
to the president :
Despoil the rest ; off Hector keep thy hands.?
The mistresses of kings he designated queens ; for,
said he, they make the kings do their bidding.
When the Athenians gave Alexander the title of
Dionysus, he said, “Me too you might make
Sarapis.’* Some one having reproached him for
going into dirty places, his reply was that the sun
too visits cesspools without being defiled.
When he was dining in a temple, and in the course
of the meal loaves not free from dirt were put on
the table, he took them up and threw them away,
declaring that nothing unclean ought to enter a
temple. To the man who said to him, ‘‘ You don't
know anything, although you are a philosopher,” he
replied, “‘ Even if I am but a pretender to wisdom,
1793, still regarded it as Homeric, but found a fresh place
for it, after xvi. 90.
¢ * Sarapis ’’ was represented, like Pluto, as seated with
an animal by his side having the head of a dog, lion, or
wolf combined (according to Baumeister) in “‘ a three-headed
Cerberus.”
VOL, II F 605
65
66
DIOGENES LAERTIUS
A 4 \ ~ ~ b) 32
Towodpat oopiav, Kat tovTo diAocodeiv e€ort.
m™pos TOV ovvioTavTa Tov maida Kal A€yovTa ws
2. 4 / 3 \ \ BA / é¢ 4 > »)
evpueoraros €oTt Kal Ta 787 KpaT.oTos, ‘Tt ObY,
eizrev, ‘epo0 xpncers ” Tovs Aéyovras pev 7a
ree A tay mrovobvTas O€, edeye pndev Ovagepev
KiGapas* Kal yap TAaUTHV ear dove pent
atobaveobar. ets Oéatpov elonjer éevavtTios Tots
> ~ 3 \ A \ 4 cc ~ 3d? ” ce >
eEvovow: epwrnfeis dé dia Ti, “‘ TobTO,’ Edy, “‘ Ev
TavTt 7G) Biw emitndevw mroveiv.’’
> , 4 4 6¢ ’ by 4 a)
ldcv TOTE VEAVLOKOV OnAvvopevor, ovK aiaxwy,
edn, * Xetpova THS pucews Trept ceavTou BovAevo-
wevos; 7 pev yap oe avopa emoinaoe, ov d€ ceavTov
Bialn yuvaika elvan. iow appova po.Ar i prov
appolopevoy © ovK atcxwvn, €bM, “ rovs ev v 60 oy-
yous TB SvAw 3 TpooappLoTTwv, THY O€ puxny els TOV
Biov pa) Apporren ; 7 pos TOV elm 6vTa, 7 avemera-
>d 66 ,)
OELds ELpLL T™POS pirooopiay, a0 ovr, €bn, * Cis,
Tov Kadds chy ae pener ool; ™pos TOV KaTa-
dpovobvtTa Tot matpos, ‘ odK aiaxvvyn, ’ edn, “‘ KaTa-
dpovav tovrov ou ov péya dpovels;’’ tOwv edapeTtH
veavioxov ampeT@s Aadotvta, “‘ovK atoxvvn,
edn, “e& eAedhavtivov Kodrcod podvBdivyy EAKwv
payatpayv;
> i @ > , ie Cay \ \
OverduCopevos oT ev KamrnAciw triver, “ Kat yap
év Koupeiw, Pat, “ Keipopar. dverduldpevos OTe
2 / a v7 v7
map “Avrimdtpov tpipuvov eAaBev, edn,
ovtoe amroBAnr’ eott Deady éepixvdda Sapa.
\ \ > , > «A , > >
IIpos tov evocioavta att®@ dSoxov, eita etmovra,
6¢ dvrAakau oe] arn 1& 3 “~ s Ss
; néas atvrov 1H Baxtypia eize,
© Fl gies
66
VI. 64-66. DIOGENES
that in itself is philosophy.’’ Whensome one brought
a child to him and declared him to be highly gifted
and of excellent character, “‘ What need then,” said
he, “‘ has he of me?” Those who say admirable
things, but fail to do them, he compared to a harp;
for the harp, like them, he said, has neither hearing
nor perception. He was going into a theatre,
meeting face to face those who were coming out,
and being asked why, “ This,” he said, “is what I
practise doing all my life.”
Seeing a young man behaving effeminately, “ Are
you not ashamed, ’ he said, “‘ that your own intention
about yourself should be worse than nature’s : for
nature made you a man, but you are forcing your-
self to play the woman.” Observing a fool tuning
a psaltery, ““ Are you not ashamed,” said he, “ to
give this wood concordant sounds, while you fail to
harmonize your soul with life?’ To one who pro-
tested that he was ill adapted for the study of
philosophy, he said, ‘‘ Why then do you live, if you
do not care to live well?’ To one who despised
his father, ‘““ Are you not ashamed,’ he said, “~ to
despise him to whom you owe it that you can so
pride yourself? ’’ Noticing a handsome youth
chattering in unseemly fashion, “ Are you not
ashamed,’ he said, ‘“‘ to draw a dagger of lead from
an ivory scabbard ? ”’
Being reproached with drinking in a tavern,
‘““ Well,” said he, “ I also get my hair cut in a barber's
shop.” Being reproached with accepting a cloak
from Antipater, he replied :
The gods’ choice gifts are nowise to be spurned.
When some one first shook a beam at him and then
shouted ‘‘ Look out,” Diogenes struck the man with
67
DIOGENES LAERTIUS
«¢ 4 3) \ \ “A
dvrakar.”’ mpos Tov Avmapodvra THY eraipay,
¢¢ f
ti YéXdets,”’ Edy, “ Tvyely, @ Tahaimrwpe, od TO
amoruxely apewov €oTL; "” apos tov pupildopevov,
‘ Brere,”” elie, “ uh THS Kedadjs cov edwodia
dvcwdiav cov TH Piw Tapaoxy. " Tovs pev OlKE-
ras én tots Seandrais, Tovs Sé davrous tats
emeBupriaus dovAcvew.
67 “Epwrn Gets dua Ti avdpazoda exAnOy, “OTe
gna, ‘Tous modas avopa@v eixov, THY oe poxiy
Omotavy av viv 6 eCeTalov. AGWTOV TEL pve:
mufopévou d€ da TL TOUS prev GAAovs OBodAov aitre?,
avrov d€ pvav, “ore,” ele, ‘ mapa wev TOV GAAwY
/ >? / “a A A = ~ > ,
madw eAmilw AaBetv, wapa dé cod Dedv ev yovvact
A > / / +3 >? / Ld ? \
KetTat et TaAw Ajpoua. dvetdulomevos OTe adTos
aire?, [[Adrwvos pu) atrotvros, “‘ kaKeivos,’” elzev,
‘airet, add’
3»)
ayxe oxwv Kedadnv, iva yy mrevboial” of ardor.”
ioc To€oTnv aun Tra,po TOV oKOTIOV exadvoer,
elroy, « tva py TAny@. TovUs Eepa@Vvras Ze
4 TpOs eee ATUYELV.
5) 3 \ ¢€ , a3 a») >
68 “Epwrtnfeis ef kaxov® 0 Bavaros, “ ms, etme,
‘Kakos, oU TapovTos ovK atoU GUO .”" gpos
"AdeEavpov emoravTa Kal elmr0vTa,, B poBi
pe; “Tl yap, etrev, “ets ayabov 7 i] KOKOV 5” TOU
d€ elzrovTos, “‘ayaov,'’ “Tis obv,’ etme, “‘ TO aya-
\ ~ >) A f iy ~ \ fd
Bov doBeirar;’’ thv mawdeiav etre Tots pev veots
a , a a
awhpootyvynv, tots de mpecBurépots mapapviiar,
1 ry éralpa vulg.: corr. Richards.
2 xaxds vulg.: corr. Richards.
@ Od. in 187, iv. 70.
68
VI. 66-68. DIOGENES
his staff and added “‘ Look out.”” To a man who was
urgently pressing his suit to a courtesan he said,
“ Why, hapless man, are you at such pains to gain
your suit, when it would be better for you to lose
it?”’ To one with perfumed hair he said, “ Beware
lest the sweet scent on your head cause an ill odour
in your life.” He said that bad men obey their
lusts as servants obey their masters.
The question being asked why footmen are so
called, he replied, ‘‘ Because they have the feet of
men, but souls such as you, my questioner, have.”
He asked a spendthrift for a mina. The man in-
quired why it was that he asked others for an obol
but him for a mina. ‘“ Because,’ said Diogenes,
“T expect to receive from others again, but whether
I shall ever get anything from you again lies on the
knees of the gods.” Being reproached with begging
Mileneselato did not beg, “ Oh yes,” says he, “he
does, but when he does so—
He holds his head down close, that none may hear.’’
Seeing a bad archer, he sat down beside the
target with the words “in order not to get hit.”
Lovers, he declared, derive their pleasures from their
misfortune.
Being asked whether death was an evil thing, he
replied, “ How can it be evil, when in its presence
we are not aware of it?’’ When Alexander stood
opposite him and asked, “ Are you not afraid of
me?” “Why, what are you?” said he, “a good
thing or a bad?” Upon Alexander replying “A
good thing,” “ Who then,” said Diogenes, “ is afraid
of the good?” Education, according to him, is a
controlling grace to the young, consolation to the
69
69
70
DIOGENES LAERTIUS
a \ 4 A a \ 4 ,
tots d€ wévnou mAotTov, Tots dé mAOVOLOLs KOOJLOV
eivar. mpos Avdduwva Tov potyov tatpevovTd Tore
4 b 4 cc 0 >) } cc \ \ > \
Kopns ofGaduov, “ dpa,’ dyai, ‘un Tov odadyov
THs maplévov Ueparedwv tiv Kopynv beipys.”’
ElMOVTOS TLVOS OTL v70 TOV pihaw emBovdrcverat,
° Kal Tt det mparrew,” Edy, “et dencel tots didous
Kat Tots exOpots Opoiws xpjobae;
4 ”
"Epw7nbeis ti KadAdorov ev avlpasmos, en,
¢ / 9) > \ > 4 \ 4
mappyoia. e«taeAfwyv eis didacKkdadov Kat Mov-
\ > \ / \ A >\ 7 c¢ \
cas prev tOwv moAXds, pabytas dé oAtyous, “ ouv
@ ~ 5? ee ce PS) ry , A dA \ @ \ ww a3
eots, eon), doxahe, moAAovs pwalnras Exets.
etwber d€ TaVTO. movety ev TH preow, Kat Ta Anun-
Tpos Kal 7a ‘Appodirys. Kal TOLOUTOUS TWas
para Adyous: et TO dpiorav pndev €oTw dromoy,
ove’ €v ayopa ecoTw dromov" ouK éore 5 Gromov
TO dpioray: ovo’ ev ayopa apa. early aToTov.
Xetpoupyav Tt é&v 7T@ péow oavvexes, “ibe Hv,”
eAeye, ‘Kal THY KowAlav TrapaT pupajLevov Tob Asoo
mavoacba’’ avadéeperat 5é Kat adda eis adrov,
2 \ »”
a pakpov av ein Karadéyew moa ovTa.
Aurea O Edeyev elvar TH doxnow, THY pev
puxyikyyv, THY O€ omparteny” TavTny Kal’ nv ev
yupvactg ouvexet: _yevopevau pavraciar evAvoiav
3 >
m™pos Ta Tijs Gperis epya TOpeXOvTae. eivar 6
\ e
ateAn tiv érépav ywpis Ths éTépas, ovdev ArTOV
evefias Kal layvos é€v Tots mpoonkouar VEVOJLEVNS,
WS TEpt THY puxyy Kal Tepe TO capa. mapeTiBero
é€ TEKUNpLA TOO padlws amo THS yupvactas eV
1 guwexeis vulg.: corr. Reiske.
¢ §§ 70-73. As § 74 joins on well to § 69, the intermediate
V1. 68=70. DIOGENES
old, wealth to the poor, and ornament to the rich.
When Didymon, who was a rake, was once treating
a girl’s eye, “ Beware,’ says Diogenes, “ lest the
oculist instead of curing the eye should ruin the
pupil.”” Onsomebody declaring that his own friends
were plotting against him, Diogenes exclaimed,
“What is to be done then, if you have to treat
friends and enemies alike ? ”’
Being asked what was the most beautiful thing in
the world, he replied, ‘“‘ Freedom of speech.” On
entering a boys’ school, he found there many statues
of the Muses, but few pupils. ‘‘ By the help of the
gods,”’ said he, “ schoolmaster, you have plenty of
pupils.” It was his habit to do everything in public,
the works of Demeter and of Aphrodite alike. He
used to draw out the following arguments. “ If to
breakfast be not absurd, neither is it absurd in the
market-place ; but to breakfast is not absurd, there-
fore it is not absurd to breakfast in the market-
place.” Behaving indecently in public, he wished
“it were as easy to banish hunger by rubbing the
belly.” Many other sayings are attributed to him,
which-it- would take long to enumerate.*
He used to affirm that training was of two kinds,
mental and bodily: the latter being that whereby,
with constant exercise, perceptions are formed such
as secure freedom of movement for virtuous deeds ;
and the one half of this training is incomplete
without the other, good health and strength being
just as much included among the essential things,
whether for body or soul. And he would adduce
indisputable evidence to show how easily from
specimens of Cynic maxims (cf. note on § 10) are clearly an
insertion, probably from a different source.
1
71
72
DIOGENES LAERTIUS
~ > ~ ~ a
TH apeTH KatayiveoOar- opdv te yap év Te Tats
, a ~
Téxvais tais Bavavcots Kal rats dAXats ov THY
Tuxovcav o€vyxeipiay Tovs TexXviTas amo THS
4
pereTns trepimremrornuévous Tovs 7 avdAnras Kal
TOU abr A e pe e ? l “~ Ot
s abAnras Goov treppépovow EeKarepor TH Loia
, ~ aA e
TOVHOEL TH OUVvEXEl, Kal WS OUTOL El pEeTHVEyKAV
\ ” \ 2K \ ? > nn > “
THY aoKnOW Kal emt THY puxHV, OVK av avwheAds
Kat ateAds é€uoxOour.
? / \ ” \ ? ? ~ f
Ovdsé& ye pv edXeye TO Taparav ev 7@ Biw
> ~
Xwpis ackjoews KatopSotoba, duvatny de TavTHV
mav exvikjoat. Séov ovv avTi THY axypnoTwr
4 A A i € 4 ~ > 4
Tovwv Tous Kata pvow EeAopevous Civ evdaywovws,
Tapa 7T1¥ avolay Kakodalpovovor. Kal yap avdTn
THS NOovys 1 KaTadpovynois HOuTaTH TpopedEeTy-
Qeica, Kat womep of ovveDiobevtes OEews Cy,
? “
and@s emt TobvarTiov peTiacw, OVTWS ot TovVaY-
tiov aokybevtes HOtov alTav TOV yoov@v KaTa-
ppovotcar. Tovwadra dueAéyeTo Kal Tro@v edaivero,
OVTWS VOpLLOLAa TapayapaTTwWY, pNndev OVTW TOtS
KaTa vopov ws Tois Kata dvaw Sid0vs: Tov avrov
~ a 4 4 , 4 A
YapaKThpa tot Biov Aéywv dveEayew ovirep Kat
¢ a A > 4 4
HpakaAjs, pnoev €Aevdepias mpoKpiwwv.
Ilavra ta&v codav eivar A€ywv Kal ToLvovTous
Aéyous epwr@v olovs dvw mpoeipyKapev’ wavTa
Tov Gedy eat: didou d€ Tots codots ot Geot- Kowa
de Ta TOV dhilwy. tmdavTa apa T@V GoPwv. TeEpt
12
VI. 70-72, DIOGINES
gymnastic training we arrive at virtue. For in
the manual crafts and other arts it can be seen
that the craftsmen develop extraordinary manual
skill through practice. Again, take the case of
flute-players and of athletes: what surpassing skill
they acquire by their own incessant toil; and, if
they had transferred their efforts to the training of
the mind, how certainly their labours would not have
been unprofitable or ineffective.
Nothing in life, however, he maintained, has any
chance of succeeding without strenuous practice ;
and this is capable of overcoming anything. Accord-
ingly, instead of useless toils men should choose such
as nature recommends, whereby they might have
lived happily. Yet such is their madness that they
choose to be miserable. Tor even the despising of
pleasure is itself most pleasurable, when we are
habituated to it; and just as those accustomed to
a life of pleasure feel disgust when they pass over
to the opposite experience, so those whose training
has been of the opposite kind derive more pleasure
from despising pleasure than from the pleasures
themselves. This was the gist of his conversation; and
it was plain that he acted accordingly, adulterating
currency in very truth, allowing convention no such
authority as he allowed to natural right, and asserting
that the manner of life he lived was the same as that
of Heracles when he preferred liberty to everything.
He maintained that all things are the property of
the wise, and employed such arguments as those
cited above. All things belong to the gods. The
gods are friends to the wise, and friends share all
property in common; therefore all things are the
property of the wise. Again as to law: that it is
13
73
DIOGENES LAERTIUS
TE TOD vopou OTL Xwpis avTod ovy oldv TE Tod TEv-
eoba.: ov yap pnow ave ToAcws odes Tu elvat
GOTElov’ aoretov d€ 7, 4 mroAus* vopwov d€ aveu ToAcws
ovdev odedos: aoretov apa o vopos. evyevelas dé
Kal dogas Kal Ta, Tovaira TaVvTa Ouerraule, 7po-
KoopypaTa KaKLas civaw Néywv: pdvnv te opOny
moAurecay eivat THY ev Koopa. édeve d€ Kal
Kowas eivar deliv Tas yuvaikas, ydov pndéva
vouiCwy, adAa Tov meicavTa TH weaDeion cuvetvat’
Kowvous O€ Oud TovTO Kal TOUS vieas.
Mydé Te atomrov elvat €€ t tepob re AaBetv 1 7 Tay
Cou TLWOS yevoacGau pnd avdatov elvar 70 Kal
Tov avipwreiwy Kpedv ayacbar, ws dHAov éx
tv addotpiwy lav: Kat T@ opb@ Adyw mavT
év 7G0t Kal dia mavTwy ecivar Aeywv. Kal yap ev
TH aptw Kpéas elvac Kat é€v T@ Aaxdvw aprov,
Kal TOV CwWLaTwY TOV AoiT@v ev maou did TwWwY
ddjAwy mépwv [Kxat|’ oyxwv eloxpwouevwv Kat
ovvaTpilopeveny, Ws O7ov ev TO Ovéorn Tolel, Ely
adrob at Tpaywotar Kal 47) DiALcKxov Tod Alywyrov
exelvou Yvwpiov 7) aoupavros Tod Aovxvavod,
ov dyot DaBwpivos ev Ilavrodam7 toropia pera
THY teheuray avrot ovyyparbar. povouKys Te KOL
yewpeTpirts KQL daoTporoyias Kal Tov TOLOUTWY
Gpedeiv, Ws axpjoTtwy Kal odk dvayKaiwy.
1 gal seclusit Meric. Casaubon.
¢ Jt has been conjectured that the Pasiphon meant was
the philosopher of Eretria, to whom Persaeus attributed the
composition of spurious Socratic Dialogues (v. supra, ii. 61).
Modern scholars incline to regard him as the author of the
Ilivaé attributed to Cebes by D. L. ii. 125 (v. Susemihl,
Griechische Literatur in der Alexandrinerzeit, i. p. 20,
Welcker, Al. Schr. i. p. 422, n. 18). Wilamowitz conjectures
74
VI. 72-73. DIOGENES
impossible for society to exist without law; for
without a city no benefit can be derived from that
which is civilized. But the city is civilized, and
there is no advantage in law without a city; there- ;
fore law is something civilized. He would ridicule
good birth and fame and all such distinctions,
calling them showy ornaments of vice. The only
true commonwealth was, he said, that which is as
wide as the universe. He advocated community of
wives, recognizing no other marriage than a union of
the man who persuades with the woman who consents.
And for this reason he thought sons too should be
held in common.
And he saw no impropriety either in stealing any-
thing from a temple or in eating the flesh of any
animal; nor even anything impious in touching
human flesh, this, he said, being clear from the
custom of some foreign nations. Moreover, accord-
ing to right reason, as he put it, all elements are
contained in all things and pervade everything :
since not only is meat a constituent of bread, but
bread of vegetables; and all other bodies also, by
means of certain invisible passages and particles,
find their way in and unite with all substances in
the form of vapour. This he makes plain in the
Thyestes, if the tragedies are really his and not the
work of his friend Philiscus of Aegina or of Pasiphon,
the son of Lucian,? who according to Favorinus in
his Miscellaneous History wrote them after the death
of Diogenes. He held that we should neglect music,
geometry, astronomy, and the like studies, as use-
less and unnecessary.
that Aovxiavod has displaced the local adjective of his birth-
place.
75
ne
74
75
76
DIOGENES LAERTIUS
Edvoatoywratos 8 éyévero ev tais amavrTycect
Tav Adywr, ws SHAov €€ dv mpoeipjKapev.
Kat mpdow jveyxe yevvacdtara: tA€wv yap els
Atywav Kal Teipatats adovs wy Apye Ukipmados,
els Koqrny dmax Bets €TUTPAOKETO" Kal Tob K-
puos €pwTavros ti oide mrovely, ep, avOpwrwv
apyew. OTE Kal d<i€as twa Kopiv@tov edadp-
vdov, Tov T™poerpn wevov Kevaony, egy, “ rovTw
pe mophee: ovTOS SeomoTov xpncer. wvetrar $7)
avrtov 6 Eevddyns Kal amayaywv eis thv Kdpwov
EmeOTHOE TOs EavTOD Taldlols Kal Taoav éveExeEl-
pice THY olKlav. oO O€ oUTWS atTHY ev Tot
dueTifer, wore exetvos mepuwy edeyev: “ ayallos
daluwy els THY OLKLaY jou etaeAnAvde.
Oyo! d€ KAcopevns Ev T@ emuypapopevy ITs -
aywyiKg@ TOvVS yvwpipous Duzpdoaabau avrov De-
Ajoa, Tov 8 evijfers adbrods eimeiv: ovdé yap
tovs A€ovtas dovdAous civat THY TpepovTwr, adAa
TOUS TpEpovTas tav AedvTwv. SovAov yap TO
doBetoba, ta de Onpia _ poBepa Tots avOpwrrots
eivat. Povpacry d€ Tis HV Tepe TOV avbpa mevOo),
wate mav@’ ovtwodv padiws atpety tots Adyots.
Aéyerau yoov ‘Ovnatkperov TWO Atywnrny mre pupae
els Tas “AOyjvas Suolv OvToW violy TOV EeTEpoV
"Avdpoobevnv, 6v axovcavta tod Avoyevous atdrobr
mpoopetvar’ Tov 6 em avTov Kal TOV €TEpoOV
amoatetAar tov mpeaBvtepov DiAickov Tov mpo-
ELpnjevov, Opotws dé Kat tov DiAicKov Kara-
oxeOnvat: TO Tpitov avrov aduypevov pndev HTTOV
¢ “ HWarpalus ” according to Cic. NLD. iii. 34. 83.
76
Wil. #=76.. DIOGENES
He became very ready also at repartee in verbal
debates, as is evident from what has been said above.
Further, when he was sold as a slave, he endured
it most nobly. For on a voyage to Aegina he was
captured by pirates under the command of Scirpalus,@
conveyed to Crete and exposed for sale. When the
auctioneer asked in what he was proficient, he replied,
~ Inruling men.” Thereupon he pointed to a certain
Corinthian with a fine purple border to his robe, the
man named Xeniades above-mentioned, and said,
“Sell me to this man; he needs a master.’ Thus
Xeniades came to buy him, and took him to Corinth
and set him over his own children and entrusted his
whole household to him. And he administered it in
all respects in such a manner that Xeniades used to
go about saying, “‘ A good genius has entered my
house.”
Cleomenes in his work entitled Concerning Peda-
gogues says that the friends of Diogenes wanted to
ransom him, whereupon he called them simpletons ;
for, said he, lions are not the slaves of those who
feed them, but rather those who feed them are at
the mercy of the lions: for fear is the mark of the
slave, whereas wild beasts make men afraid of them.
The man had in fact a wonderful gift of persuasion,
so that he could easily vanquish anyone he liked in
argument. At all events a certain Onesicritus of
Aegina is said to have sent to Athens the one of his
two sons named Androsthenes, and he having become
a pupil of Diogenes stayed there; the father then
sent the other also, the aforesaid Philiscus, who was
the elder, in search of him; but Philiscus also was
detained in the same way. When, thirdly, the father
himself arrived, he was just as much attracted to the
ai
77
DIOGENES LAERTIUS
cuveivat Tots aatot oupdtAocodotvta. TovavTy
Tis mpoonv ivyE Tots Awyévous hodyots. T}KOUGE
8’ atvtrod kat Dwkiwy 6 émikAny xXpnoTos KaL
Lrikmwv 6 Meyapeds kat adrdou mAeious avodpes
TONTLKOL.
Aéyerat 6€ apos Ta evevnKovTa eTn Buovs
~ A \ ~ 7 4 4
teXevTHoa. epi Sé Tod Bavarov duadopor Ae€-
tA e 4 A f 7
yovra. Adyot' ov pev yap moAvT06a payovTa
>) A A ~ A e ~ ¢€
wpov yorepikh AndOnvar Kat wde TeAEvTHGaL’ ot
d€ TO mvedua avyKpaTyoavTa, wv eoTe Kal Kep-
Kioas 6 MeyadoroXirns [7 Kpys], Aéywv ev Tots
peAcapBots OvVTWS"
? \ e 4 \
ov pav 6 Tapos ye Lww7evs
~ ¢e / 4 b} ,
Thvos 0 Baxtpoddpas, duAveipwatos, afepiBookas,
> > > Ul aA > bd 4 > ,
add’ avéBa yetAos mor’ oddvTas Epeioas
[kal TO veda ovvdakwrv]. As yap adabéws
Avoyévns Zavos yovos odpavios Te KUWY.
"Adore dact moAvTovv Kvat cuppepicacbat BovAd-
pevov ovTw dnx8nvar Tod modes Tov TevovTa Kal
KaTaoTpear. ob prevTor yvapysor adTod, Kala
dynow “Avriobévys ev Avadoxais, etkalov tiv Tob
MVEVLATOS GUyKpaTnaWw. EeTUyxave prev yap dt-
dyuv ev TO Kpavetw 7@ po THs Kopivbov yup-
vaciw* Kata d€ 70 eos AKov of yyw@pysot Kal adTov
KaTaAapBdavovow eyKeKadvppevov Kal etkacav
abrov Koysaobar: ovd€ yap hv tis vuatadéos Kal
bmvnrds, lev, amomeTacavTes Tov TpiBwva EK-
78
WI. 7-77. DIOGENES
pursuit of philosophy as his sons and joined the
circle—so magical was the spell which the discourses
of Diogenes exerted. Amongst his hearers was
Phocion surnamed the Honest, and Stilpo the
Megarian, and many other men prominent in political
lite.
Diogenes is said to have been nearly ninety years
old when he died. Regarding his death there are
several different accounts. One is that he was seized
with colic after eating an octopus raw and so met
his end. Another is that he died voluntarily by |
holding his breath. This account was followed by
Cercidas of Megalopolis (or of Crete), who in his
meliambics writes thus :
Not so he who aforetime was a citizen of Sinope,
That famous one who carried a staff, ceatlt his cloak,
and lived in the open air.
But he soared aloft with his lip tightly pressed against
his teeth
And holding his breath withal. For in truth he was rightly
named
Diogenes, a true-born son of Zeus, a hound of heaven.
Another version is that, while trying to divide an
octopus amongst the dogs, he was so severely bitten
on the sinew of the foot that it caused his death.
His friends, however, according to Antisthenes in his
Successions of Philosophers, conjectured that it was
due to the retention of his breath. For he happened
to be living in the Craneum, the gymnasium in front
of Corinth. When his friends came according to
custom and found him wrapped up in his cloak,
they thought that he must be asleep, although he
was by no means of a drowsy or somnolent habit.
They therefore drew aside his cloak and found that
19
DIOGENES LAERTIUS
b) \ 7 \ e 4 a
mvouv avTrov KataAauBavovot Kat daeAaBov Totro
~ 4 \ e A a ,
apagéat BovAdjevov Aoirov Ure€eAGeiv Tod Biov.
73 “Eva Kal ordow, ws gacw, éeyeévero TeV
4 4 3 \ / > \ \ f
yrwpinwy, tives adtov Oarovow: adAa Kai pexpt
yeipav nABov. adixouévwy b€ THY TaTépwv Kal
TOV UmEpEXOvTaY, v0 ToUTOLS TAPHvat Tov avopa
Tropa TH mn 7h pepovon ets Tov “lo8uov. é7-
eo7nody T avTa@ Ktova Kal er avT@ Aifov [apiov
KUVG. VoTEpov d€ Kal ot moAtrae avTob xaAKais
eikdaw eTinoav adtov Kal éméyparsav ovTw:
ynpacke Kal yaAKos U7r0 xpovov, aAXa Gov ovTL
KUOOS O mas atwy, Avoyeves, KkabeAet:
Lodvos e7rel Bioras avTdpKea ddfav ederEas
Ovarots Kat Cwas otov €Aadpotarav.
79 "Eore kal Hudy ev TH mpoKEeAEvapaTIK@ [LETPw*
A. Auoyeves, dye A€ye Tis EAaBE Ge pdpos
3 ” ee 54 4 \ ” > 7
és "Aidos. a. eAaBé pe Kuvos ayptov oda€.
"Evio. 6€ dace teAevt@vta avrov [Kal] evret-
achat dradov pia. ws wav Onpiov advrovd petd-
ayot, 7 els ye Bddpov cvvmoat Kat odtyny Kovw
emap hoa ot dé, ets Tov "TAooov euBareiv, iva
Tois adeAgots Xpyouues yevata.
Anpa7 pos 6’ & Tots ‘Opavdpous onot THs
atts nuépas “Adé€Eavdpov pev ev BaBvidu,
Atoyevny 5° ev Kopivdw reAcuTHoa. Wy de yepoy
KaTa THY TpiTHy Kal SeKaTHY Kal EKaTOOTHY
80 "OAvp7riada.
Méperar 5° adtot BiBAia rade: dradoyor:
e Anth” Pal. xvi. 334. ” Anth: Palovar lle
¢ 324-321 B.c.
80
VI. 77-80. DIOGENES
he was dead. This they supposed to have been his
deliberate act in order to escape thenceforward from
life.
Hence, it is said, arose a quarrel among his dis-
ciples as to who should bury him: nay, they even
came to blows; but, when their fathers and men of
influence arrived, under their direction he was buried
beside the gate leading to the Isthmus. Over his
grave they set up a pillar and a dog in Parian marble
upon it. Subsequently his fellow-citizens honoured
him with bronze statues, on which these verses were
inscribed :
Time makes even bronze grow old: but thy glory,
Diogenes, all eternity will never destroy. Since thou alone
didst point out to mortals the lesson of self-sufficingness and
the easiest path of life.¢
We too have written on him in the proceleusmatic
metre :
A. Diogenes, come tell me what fate took you to the world
below ?
p. A dog’s savage tooth.®
But some say that when dying he left instructions
that they should throw him out unburied, that every
wild beast might feed on him, or thrust him into
a ditch and sprinkle a little dust over him. But
according to others his instructions were that they
should throw him into the I[lissus, in order that he
might be useful to his brethren.
Demetrius in his work On Men of the Same Name
asserts that on the same day on which Alexander /
died in Babylon Diogenes died in Corinth. He was
an old man in the 113th Olympiad.¢
The following writings are attributed to him.
Dialogues :
VOL. II G $1
81
DIOGENES LAERTIUS
Kedadrior.
‘Ty Ovas.
KodAotos.
[I6péaXos.
Ajpos ’APnvaiwy.
TloAtreia.
Teéexyvn 76tK7.
Ilept wAovrov.
*EporteKos.
Qeddwpos.
‘YvWias.
"A pioTapXos.
Tlept Oavarov.
*"ExioroAat.
Tpaywdiat émra:
“EXevn.
Qveorys.
‘HpaxAjs.
"AxAAers.
M jdeca.
X pvowr7ros.
Oidtrovs.
LwoxpaTns 6 ev TH TpwTw THs Avadoyys Kai
Ndtupos é€v 7T@ TeTaptw Tov Biwy ovddev eivar
Avoyévous dact 7a TE Tpaywdapia dyow 6 Larv-
pos DiAioxov eivar tod Atywiyrov, yrwpipov tot
Avoyévous. Lwriwy 8 ev T@ €Pddpw tabra pova
dynot Avoyévous eivat, Ilepit aperijs, Iepi ayabod,
"Epwrikdv, IItwxov, Todpaiov, Ildpdadov, Ka-
cavépov, Kedariwva, Didickov, “Apiorapyov, Lt-
cudov, Davupndnv, Xpetas, “EmoroAds.
Teydvact d€ Atoyévers mévte- mpa@tos *Amod-
oe
VI. 80-81. DIOGENES
Cephalion.
Ichthyas.
Jackdaw.
Pordalus.
The Athenian Demos.
Republic.
Art of Ethics.
On Wealth.
On Love.
Theodorus.
Hypsias.
Aristarchus.
On Death.
Letters.
Seven Tragedies :
Helen.
Thyestes.
Heracles.
Achilles.
Medea.
Chrysippus.
Oedipus.
Sosicrates in the first book of his Successions, and
Satyrus in the fourth book of his Lives, allege that
Diogenes left nothing in writing, and Satyrus adds
that the sorry tragedies are by his friend Philiscus,
the Aeginetan. Sotion in his seventh book declares
that only the following are genuine works of
Diogenes: On Virtue, On Good, On Love, A
Mendicant, Tolmaeus, Pordalus, Casandrus, Ce-
phalion, Philiscus, Aristarchus, Sisyphus, Gany-
medes, Anecdotes, Letters.
There have been five men who were named
Diogenes. The first, of Apollonia, a natural philo-
83
DIOGENES LAERTIUS
AwviaTns, puaikos: apyn & avrT@ rod cuvyypap-
pLaros 7)0€° ” Aoyou mavT0s dpyoLevov SoKEéEt
[Lot Xpewy elvar THY apxnv dvapproByrntov Tap -
éxeoOar.’’ devTEpos LUKvosvios , 0 ypawas Ta 7reEpt
TleAovovvnoov: tpitos abros otros: Téraptos oTwt-
KOS, yevos YedevKevs, 6 Kat BaPvAwvios Kadov-
pevos Oia THY yetToviav: wéumtos Tapoets, ye-
ypapars Tept TomtiKa@v Cyntnuatwv a Aveuw
ETTLYELPEL.
Tov on prddoogor “AOnvodwpos dyow ev oyoon
epiTatwyv aet ottAmvov daiveobar dia TO adei-
peabar.
Ked. y’. MONIMOX
/ 4 \ \ li
82 Movepos Lvpakdatos palytns prev Avoyevous,
oiKeTns O€ Twos TpameCiTov KopwAiov, Kala dot
Lwoucparns. ™pos ToUTOV GUVEXES APiKVOULEVvOS
6 Zevddns 6 tov Atoyévny éwvnpévos THY apeTHV
~ ~ » ~ /
avToU Kal THY epywv Kal TOV AOywv dSunyovpevos
> ” > \ og \ 4 bye te
els Epwra tavdpos eveBare tov Movisov. avrixa
yap éKelvos paviay mpoomoinleis TO TE KEppa
dveppinter Kal may TO éml THS Tpamrelns apyuptov,
€ws avTov 6 deamOTNS TapynTHaaTo: Kal os evlEws
Avoyévous Hv. mapnkodrovOnoe 5€ Kat Kparnre
~ ~ ~ ei \
T@ KUVLK@ avyva Kal TOV Opolwy ElyeTO, OTE KAL
“~ ¢ A > \ e 4 90 7 ,
padiov opav adrov o deoToTns edoKet patvecGat.
¢ \ 4
83 "Evyevero 5 avip éAXOyytos, ws Kat Mévavdpov
avTod TOV KewpLLKov pepyqovac. ev Twe yoy Tay
Spapatwy ev TH “Immoxduw eimev ovtws:
¢ Cf. Epictet. iii. 22. 88 ws Acoyévys éoier* arikSwyv yap
mepinpxeTo Kal kar atrd 7d cama éeméotpepe Tous ToddXods.
84
VI. 81-83. DIOGENES—MONIMUS
sopher. The beginning of his treatise runs thus:
“At the outset of every discourse, methinks, one
should see to it that the basis laid down is unques-
tionable.”” The second—of Sicyon—who wrote an
‘“ Account of Peloponnesus.”’ The third, our present
subject. The fourth, a Stoic born at Seleucia, who
is also called the Babylonian, because Seleucia is
near Babylon. The fifth, of Tarsus, author of a
work on poetical problems, which he attempts to
solve.
Now the philosopher is said by Athenodorus in
the eighth book of his /Valks to have always had a
sleek appearance owing to his use of unguents.%
Cuapter 3. MONIMUS (fourth century B.c.)
Monimus of Syracuse was a pupil of Diogenes ;
and, according to Sosicrates, he was in the service of
a certain Corinthian banker, to whom Xeniades, the
purchaser of Diogenes, made frequent visits, and by
the account which he gave of his goodness in word
and deed, excited in Monimus a passionate admira-
tion of Diogenes. For he forthwith pretended to be
mad and proceeded to fling away the small change
and all the money on the banker’s table, until at
length his master dismissed him; and he then
straightway devoted himself to Diogenes. He often
followed Crates the Cynic as well, and embraced the
like pursuits ; whereupon his master, seeing him do
this, was all the more persuaded that he was mad.
He came to be a distinguished man; so much
so that he is even mentioned by the comic poet
Menander. At any rate in one of his plays, The
Groom, his words are :
85
DIOGENES LAERTIUS
Movipos tis Fv avOpwros, & Didwv, codds,
> 4 ~ > e A / ”
ado€dTepos pikp@ 6. A. Oo THY mHpaV Exwv;
B. mpas pev odv Tpets* aAX’ exetvos pHa TL
ébéyEar’ ovdev eudepés, wa tov Aja,
T@ yuh cavrov, ove Tots Bowpévos
TovTots, vmep b€ TAD’ 6 TpocatT@v Kal puT@v:
TO yap vroAnpbev tidov eivar wav Edy.
otros pev éuPpiOdoratos eyéveto, woTe dd€ns pev
Katadpoveiv, mpos 6 aAnferav mapoppay.
Téypade S€ zaiyvia omovdy AcAnOvia pweprypéva
A Ve ~ f A /
kal Ilept opyadv dvo Kat [lpotpemtiov.
Ked. 8’. ONHEIKPITOS
> / ~ e \ At 7 ?
34 Ovyoixpitos: totrov ot pev Atywnrnv, Anpn-
tptos 8 6 Mayvys “Aoturadad drow eivar. Kat
odros tav édoyinwv Atoyévovs pabnT@v. €orxe
5é€ Tu Opovov metrovévar mpos ZevopavrTa. Eketvos
yev yap Kipw ouvveotpatevacev, obtos de “Adeé-
dvipw: Kaxeivos pev Iladecav Kupov, 6 d€ mas
"AreEavdpos 7x0 yéypade’ Kal O pev eyKudpLoV
Kupov, 6 8€ “AdcEavdpouv memoinke. Kat aij
e / \ / Nr Lyd e 3 /
épunveia S€ mrapanAnawos, Any OTe Ws amroypados
é€ dpyeTumou SevTepevet.
Téyove kai Mevavdpos Acoyévous pabyrys, 0
> f / \ ¢ 7 \
émuxadovpevos Apupos, Pavpacrns “Opnpov, Kat
86
VI. 83-84. MONIMUS—ONESICRITUS
One Monimus there was, a wise man, Philo,
But not so very famous.
A. He, you mean,
Who carried the scrip ?
B. Nay, not one scrip, but three.
Yet never a word, so help me Zeus, spake he
To match the saying, Know thyself, nor such
Famed watchwords. Far beyond all these he went,
Your dusty mendicant, pronouncing wholly vain
All man’s supposings.
Monimus indeed showed himself a very grave moralist,
so that he ever despised mere opinion and sought
only truth.
He has left us, besides some trifles blended with
covert earnestness, two books, On Impulses and an
Exhortation to Philosophy.
CuapTer 4. ONESICRITUS (flor. 330 B.c.)
Onesicritus some report to have been an Aeginetan,
but Demetrius of Magnesia says that he was a
native of Astypalaea. He too was one of the dis-
tinguished pupils of Diogenes. His career seems
to have resembled that of Xenophon ; for Xenophon
joined the expedition of Cyrus, Onesicritus that of
Alexander ; and the former wrote the Cyropaedia, or
Education of Cyrus, while the latter has described
how Alexander was educated: the one a laudation
of Cyrus, the other of Alexander. And in their
diction they are not unlike : except that Onesicritus,
as is to be expected in an imitator, falls short of his
model.
Amongst other pupils of Diogenes were Menander,
who was nicknamed Drymus or “ Oakwood,” a great
87
85
86
DIOGENES LAERTIUS
‘Hynotas Lwww7evs 6 KAowds éxikAnv, cat OiricKos
0 Alywirns, ws TpoeipynKaper.
Keg. «’. KPATHE
, ? / A \ e ~
Kpatyns “Ackwvdov OnBaios. Kal ottos tev
? 4 ~ 4 ~ ¢ / 4
eMoyipwv tot Kuvos pabyntadv. ‘InmoBortos 8é
dynow ov Avoyevous atbrov pabyrny yeyovévar, adda
Bpvowvos tod ’Axatot. rovtov Ilatyua déperac
TA0E’
/ / ? A / SerN ” /
IInpn tis moAus eoTt péow evi olvoTe TUdH,
KaAn Kal Tle_pa, TEpippuTos, OvdEeV ExXOVGA,
els NV OUTE TLS ElomrAE?l AYP LLwWPos TapdatTos,
ovte Aixvos mopvns emayaddopevos TUyHaw:
> \ 7 \ 3 ‘ lan \ »”
aAAa Gvpov Kat oxopda Peper Kal odKA Kal apTous,
e€ wy ov moAcuotar pos aAArjAous mEept TOUTWY,
ody om7Aa KEeKTHVTAL TEpL KeppaTos, Ov TrEept ddEnS.
ww \\ ? \ € , ¢ ”
Eore kat ednpepis 7 OpvAovpevyn ovTws Exovca*
Tiler prayeipw pvads Séx’, laTp@ Spaxeny,
KoAake Tadavra TevTe, ovpPovAw KaTVoY,
mopvn TaAavtov, drAccdodw TprawPodov.
> a \ \ , 4 A} >
Exadeiro d€ Kat Oupemavoiktns Sia TO «is
~ > a See \ A f ~
macav elovevar oiktay Kal voulereiv: Eatw advTod
\ /
Kal TOOE*
a? ya td > \ ? / \ \
Tair éxw oao epalov Kal éppovtiaa Kal peta
Movaayv
cep edanv: ta d€ moAAa Kat oAfia todos Eewapiev.
@ Not the same as Bryson of Heracleia, whom we know
from the Platonic Epistles, from Aristotle, and from
Athenaeus (xi. p. 508). He may, however, have been the
58
VI. 84-86. ONESICRITUS—CRATES
admirer of Homer; Hegesias of Sinope, nicknamed
“ Dog-collar ” ; and Philiscus of Aegina mentioned
above.
CuarTer 5. CRATES (of Thebes, flor. 326 B.c.)
Crates, son of Ascondas, was a Theban. He too
was amongst the Cynic’s famous pupils. Hippobotus,
however, alleges that he was a pupil not of Diogenes,
but of Bryson? the Achaean. The following playful
lines are attributed to him ®:
There is a city Pera in the midst of wine-dark vapour,
Fair, fruitful, passing squalid, owning nought,
Into which sails nor fool nor parasite
Nor glutton, slave of sensual appetite,
But thyme it bears, garlic, and figs and loaves,
For which things’ sake men fight not each with other,
Nor stand to arms for money or for fame.
There is also his widely circulated day-book, which
runs as follows :
Set down for the chef ten minas, for the doctor
One drachma, for a flatterer talents five,
For counsel smoke, for mercenary beauty
A talent, for a philosopher three obols.
He was known as the “ Door-opener ’’—the caller
to whom all doors fly open—from his habit of entering
every house and admonishing those within. Here is
another specimen of his composition ¢:
That much I have which I have learnt and thought,
The noble lessons taught me by the Muses:
But wealth amassed is prey to vanity.
disciple of Pythagoras mentioned by Iamblichus ( Vita Pyth.
e723).
> Angolan. v.13. ¢ Anth. Pal. vii. 326.
89
87
£&
DIOGENES LAERTIUS
Kal OTe ex pirocodi TQ :
codpias avT@ mEepiyevoiro
4 aA \ \ \ /
Géppwy te xoiwE Kal TO pndevos pédew.
4 > 9 ~ > “A
peperat 0 avTod Kakeivo:
Eépwra maver Aysos, ef O€ wh, Xpovos*
eav d€ TovTOLs 7) OUVN xpHnabat, Bpdxos.
M” \ \ A 4 \ 4 \
Hrpale d€ Kata THY TpiTHY Kal SeKaTHY Kal
exatooTnv Odvpmiada.
Totrov dnow “Avriabevns ev tais Avadoyais bea-
capevov ev TU Tpaywoia T7jAEhov omupiovov ExovTa
\ 4 \ os eee \ \ /
Kat TaAAa Aumpov G&at emi THY KUVLKHY PiAododiav:
e€apyuptoaevov Te THY ovalav—Kal yap Hv Tov
emipavav—abpoicavta mpos Ta [€xatov] dtaxdota
taAavra, Tots moXiTats diavetar Taita. avrov dé
~ id a e \ te \
KapTep@s ovTw diAocodgeiv ws Kat DirAypwova Tov
Kwpikov avdTod peuvnobar. drat your
Kal TOD Gépous pev eiyev Lar Lov dav,
w ws Kparns 7, Tov dé yeyudvos paxkos.
pyat de AvoxAns eioat avrov Avoyévnv THY
ovotav punAoBorov avetvar Kal el TL apyuUptov etn,
els OdAattav Badeiv.
Kai Kparnros pev, dyaiv, o otxos tm’ *AXeE-
dvdpov * * ‘Inrrapxias d€ vo Dirimrov. TroA-
AaKis Te TH Baxrnpia Tav ovyyevav Twas Tpootov-
Tas Kal amor pemovTas ediwKe Kal 7V yevvatos.
dynat dé Anpurtpios 0 Mayvys Tpareliry TW
gwapakxatabécba rapyup.ov, ovvbepevov, El pev ot
matoes (Oita yévowTo, avtots azmodotvat et de
@ Anth. Pal. ix. +97. b 398-324 B.C.
gO
VI. 86-88. CRATES
And again he says that what he has gained from
philosophy is
A quart of lupins and to care for no one.
This too is quoted as his @:
Hunger stops love, or, if not hunger, Time,
Or, failing both these means of help,—a halter.
He flourished in the 113th Olympiad.’
According to Antisthenes in his Successions, the
first impulse to the Cynic philosophy was given to
him when he saw Telephus in a certain tragedy
carrying a little basket and altogether in a wretched
plight. So he turned his property into money,—for
he belonged to a distinguished family,—and having
thus collected about 200 talents, distributed that
sum among his fellow-citizens. And (it is added) so
sturdy a philosopher did he become that he is men-
tioned by the comic poet Philemon. At all events
the latter says :
In summer-time a thick cloak he would wear
To be like Crates, and in winter rags.
Diocles relates how Diogenes persuaded Crates to
give up his fields to sheep pasture, and throw into
the sea any money he had.
In the home of Crates Alexander is said to have
lodged, as Philip once lived in Hipparchia’s. Often,
too, certain of his kinsmen would come to visit him
and try to divert him from his purpose. These he
would drive from him with his stick, and his resolu-
tion was unshaken. Demetrius of Magnesia tells a
story that he entrusted a banker with a sum of
money on condition that, if his sons proved ordinary
men he was to pay it to them, but, if they became
91
89
90
DIOGENES LAERTIUS
4 ~ 7 ~ \ A
pirdcopa, TH Oyuw sdiavetwar pydevos yap
9 , / Ps 5) ,
exeivous denjcecdar dirocogotvtas. *Epatroabevns
d€ dynow, €€ ‘Immapyias, wept As A€Eopev, yevo-
/ \ 3 ~ ¥ VA ev 3 3
puevov mados atT@ ovoya IlacucAéous, or e€&
3 47 3 / > ~ b) \ a) 4
édyPwv eyévero, ayayelv adtov én’ olknua mat-
dickyns Kat davar TovTov atT@ watp@ov evar Tov
ydap.ov: Tous b€ TMV pLoLYevoVTwWY TpaytKoUs, Puyas
\ \ 4 ” 7 \ \ ~
<yap> Kat ovovs exew emafdAov: tovs de TaV
ETalpals 7™pocwvTwy KwpLtKoUs: €€ GowTias yap Kal
peOns paviay avepyalecbar.
Tovrov yeéyove IlaouxAns adeAdds, pabnris
b) /
Edkretdov.
Xapiev 0 atrob DaBwpivos ev devtépw TaY
3 / / A / “~
Azopvnpovevpatwy péper. dno yap: mapaKadd@y
mTepl TOU TOV yvpVvaciapyov, THY toyiwy avTod
vd > A / yA 66 / / be ‘Ss
MTETO* ayavaKTobvTos O€, Epy, “TL yap; OvXt
Kal Tatra oa eoTt Kablavep Kal Ta yovata;”
” / > 3 / s > / e A > 3
édeyé 7 advvatov eivar advamTwrov etpety, add
MomTep ev pola Kal campov Twa KOKKOV etvat.
y / > / \ \ ig ?
Nixddpopov e€epefioas Tov Kilapwodov trwmacbn
mpoaUets otv mTTAaKLOY TH pEeTWTW eEmeypare,
6¢ 4 / 3 / 33 \ Ud 3 4
Nexddpoptos —ezroten. Tas mopvas emitynoes
3 / / e 4 \ iN
éAovodpet, cuyyupvalwy eavTov mpos tas PAao-
/
pnpias.
Anpntprov tov Padnpea réuibavta avT@ apTous
Kal olvov Wveidicev etry, “ ee yap at Kphvar
\ ” ” o > e e ”
Kat aptous epepov. OdHAov otv ws Vdwp emwev.
Q2
VI. ss-90. CRATES
philosophers, then to distribute it among the people :
for his sons would need nothing, if they took to
philosophy. Eratosthenes tells us that by Hipp-
archia, of whom we shall presently speak, he had a
son born to him named Pasicles, and after he had
ceased to be a cadet on service, Crates took him to
a brothel and told him that was how his father had
married. The marriage of intrigue and adultery, he
said, belonged to tragedy, having exile or assassina-
tion as its rewards; while the weddings of those
who take up with courtesans are material for comedy,
for as a result of extravagance and drunkenness they
bring about madness.
This man had a brother named Pasicles, who was
a disciple of Euclides.
Favorinus, in the second book of his Memorabilia,
tells a pleasant story of Crates. For he relates
how, when making some request of the master of
the gymnasium, he laid hold on his hips; and
when he demurred, said, ‘““ What, are not these
hip-joints yours as much as your knees?” It was,
he used to say, impossible to find anybody wholly
free from flaws; but, just as in a pomegranate,
one of the seeds is always going bad. Having ex-
asperated the musician Nicodromus, he was struck
by him on the face. So he stuck a plaster on his
forehead with these words on it, ‘‘ Nicodromus’s
handiwork.” He carried on a regular campaign of
invective against the courtesans, habituating himself
to meet their abuse.
When Demetrius of Phalerum sent him loaves of
bread and some wine, he reproached him, saying,
“ Oh that the springs yielded bread as well as water!’
It is clear, then, that he was a water-drinker. When
Q3
91
92
DIOGENES LAERTIUS
bro tay ’AOnvnow “Sipe emiTyuneis OTe
awddva nudieoto, edn, “Kal Oeddpacrov viv
dei owdove repiBeAnpsevov"” dmrLaTOUVT WY dé,
amnyayev emt Koupetov Kat ede€e KEeLpopevov. ev
©nBas vro Tob yupvacidpyov paorvywHeis—ot
dé, ev KopivOw tr’ Edéuxparous—kat €AKopevos
Tov 7080s ezreAeyev adpovTiaTav,
EXke 770005 Tetaywv dia BnAod Peamreato.o.
AwoxdAjs 5€ dynow €AxOjvat adrov bro Mevedjpov
tot ‘Eperpixod. ezretdn yap edmpeTns Hv Kal
EOOKEL Xpnoyrevew ‘Aakdnmdoy TO) Drcaciey,
dubapevos avToou THY rg 0 Kparns edn, “ Evoov
"AokAnmaons. eg @ voxepavavra tov Mevé-
nov eEAKeEL avrov, Tov 0€ TOUTO emudeyew.
Liev 5’ ado Kirieds é ev Tats Xpetass Kat KWOLOV
avrov pyot TOTE mpoopaypa TO TpiBove a OVETTLOT pe -
mTOvVTA. TY O€ Kal THY yw aloxpos Kal ‘yupva-
Copevos eyeAaro. eiwher d€ Aéyew eTraipwv Tas
xetpas, " Gdppet, Kparns, drrep oPbaAuav Kal
Tob Aowto0d TwpLaros” TOUTOUS O° oper Tovs Karo
yeA@vras, 740) Kal ouveoTracpevous bro vocov Kal
ge paxapilovtas, avrovs d5€ KaTapeudojevous emt
Th dpyig. Edevye de pexpt TOUTOU detv piio-
cope, HEX PL av d0€wow ot oTpaTnyot elvat
dvynAaTa. €p7pous edeye Tovs peTa KoAdKey
dvTas WaTEp TOUS pdaxoUs emrelday peta AUKWY
@ow* ouTe yap ékelvois Tovs mpooynKovTas oUTE
TovTois auveivat, aAAa Tovs émPovAevovTas. avv-
@ Hom. Jl. i. 591.
VI. 90-92. CRATES
the police-inspectors found fault with him for wearing
muslin, his answer was, “ I'll show you that Theo-
phrastus also wears muslin.” This they would not
believe: so he led them to a barber’s shop and
showed them Theophrastus being shaved. At
Thebes he was flogged by the master of the gym-
nasium—another version being that it was by
Euthycrates and at Corinth; and being dragged by
the heels, he called out, as if it did not affect him ¢:
Seized by the foot and dragged o’er heaven’s high threshold:
Diocles, however, says that it was by Menedemus
of Eretria that he was thus dragged. For he being
handsome and being thought to be intimate with
Asclepiades the Phliasian, Crates slapped him on the
side with a brutal taunt; whereupon Menedemus,
full of indignation, dragged him along, and he
declaimed as above.
Zeno of Citium in his Anecdotes relates that in a
fit of heedlessness he sewed a sheepskin to his cloak.
He was ugly to look at, and when performing his
gymnastic exercises used to be laughed at. He
was accustomed to say, raising his hands, “ Take
heart, Crates, for it is for the good of your eyes
and of the rest of your body. You will see these
men, who are laughing at you, tortured before long
by disease, counting you happy, and reproaching
themselves for their sluggishness.”’ He used to say
that we should study philosophy to the point of
seeing in generals nothing but donkey-drivers. Those
who live with flatterers he declared to be as defence-
less as calves in the midst of wolves; for neither
these nor those have any to protect them, but only
such as plot against them. Perceiving that he was
95
DIOGENES LAERTIUS
/ ° > / b) ~ \ € \
atcPavopevos OTe amobvncKe:, emnde mpos EauvToV
Réyouv,
/ / / /
oTelxets 67, pide KupTwr,
/ > 3 3 BA f 4 A ~
Baivets 7° eis “Atdao Sdpous Kudos dua yhpas.
nv yap Kudos v70 xpdvov.
93. IIpos “AAgEavdpov muOdpevov ei BovdeTar avTov
\ Ul 3 ~ ” ¢¢ \ / a t
Thy maTpioa avopbwOAvar, ebn, “ Kat Tt det; aradw
\ 4 > 4 ” 3 A / 9)
yap tows ’AXdéEavipos aAdos atrny KatracKaper.
ww A / b) / A / > / ~
exe 6€ TaTpida adokiav Kat meviay avadwrTa TH
TUXN Kal Avoyevous eivau Tmodirns avemtBoudevrou
plovw. pep T ae dé avrod Kal Meévavdpos ev
Avdvpats ovTws:
oupTEpiTaT noes yap Tpipav’ EXouo™ Lot,
COmTrEp Kparynre 7@ KUViK@ oF 7 yur”,
Kat Ouyarép’ céSwx’ exeivos, ods Eby
avvos, émt Treipa Sovs Tpiaxovl’ 7ueEpas.
Ma@nrat 8° adrod.
Keg. sg’. MHTPOKAH2
94 MyzpoxAjs 6 Mapwreirns, adeAdos ‘Immapyias, os
mpoTepov akovwv Oeodpaorov tod mEepiTaTynTiKoU
TocotTov diédbapto, wate moTé pedeT@v Kat peTa€v
TwWs amoTapowy vm ablupias olKot KaTaKAeLoTos
Hv, aroKaptepeiv BovAdpevos. pabwrv dn 6 Kparns
elonAbe mpos atrov mapakAnbeis Kai Oépyous
émitnoes BeBpwKws eee ev avTov Kat dua TAY
Adywv pndoev dhaddov emrounKévar: Tépas yap av
yeyovevat el py Kal Ta mvevpaTa KaTa vow
96
VI. 92-94. CRATES—METROCLES
dying, he would chant over himself this charm, “" You
are going, dear hunchback, you are off to the house
of Hades,—bent crooked by old age.” For his years
had bowed him down.
When Alexander inquired whether he would like
his native city to be rebuilt, his answer was,
“Why should it be? Perhaps another Alexander
will destroy it again.’ Ignominy and Poverty he
declared to be his country, which Fortune could
never take captive. He was, he said, a fellow-citizen
of Diogenes, who defied all the plots of envy.
Menander alludes to him in the Jin Sisters in the
following lines :
Wearing a cloak you'll go about with me,
As once with Cynic Crates went his wife :
His daughter too, as he himself declared,
He gave in marriage for a month on trial.
We come now to his pupils.
CuarTerR 6. METROCLES (c. 300 B.c.)
Metrocles of Maroneia was the brother of Hipparchia.
He had been formerly a pupil of Theophrastus the
Peripatetic, and had been so far corrupted by weak-
ness that, when he made a breach of good manners
in the course of rehearsing a speech, it drove him to
despair, and he shut himself up at home, intending
to starve himself to death. On learning this Crates
came to visit him as he had been asked to do, and
after advisedly making a meal of lupins, he tried to
persuade him by argument as well that he had com-
mitted no crime, for a prodigy would have happened
if he had not taken the natural means of relieving
VOL. II H O77
95
96
DIOGENES LAERTI@S
dmeKplveTo- Téhos be Kat dmomapoc avTOV av-
éppwaev, adh opowrynTos Tav epywv TmapapvOn -
apevos. rouvrebbev nKovev avToU Kal EeyEvETO
avn p Kavos ev pirooogig.
Otros 7a eavTod ov YPap para KaTaKalwy, Ws
dnow ‘Exatwv ev mpwTtm Npewdv, evedeye:
Qo > 3 4 / ti
7a0, €0T OVvEelpwY vepTepwv pavTacpaTa,
A la > /
[otov Anpos |: of 8’, oTt Tas Oeoppacrov axpoagets
Katapréywv bene
"Hdauore, mpdpon’ de, O€ris vu te oeio xarTiler.
obTos: écheye Tov Tay Hat ov TO pe dpyupiov
wvnta eivat, otov otKiay* 7a d€ xypovouv Kal em
peheias, ws maielav. tov mAotrov BAraBepov, «i
pe) Tis a€iws avT@ XP@T0.
’EreXevra dé U770 YMpos EQuTOV migas.
Marat 8° adrod O<ouBporos kat KAeoueévns,
OcouBporov Anparptos O “AXeSavopevs, KAeo-
jLevous Tipapxos “Adefavdpevs Kal “KyexdAns “Ede-
ovo” ov pay aAAa Kat ‘ExerAjjs OcopBpdrov du-
HKovoer, od Mevédnpos, 7 Trepl od AeEopev. eyévero
kat Mévirmos Liwwrevs ev avtots emuparvys.
Keg. €’. IINAPXIA
"EOnpaby dé tots Aoyors Kat 7 adeAgn Too
Mnrtpokdéous ‘Immapyta. Mapwvetrar 8° Aoav ap-
PoTEpot.
Kat pa rob Kparqros Kal Tov AOywv Kal TO
Biov, ovdevos THY pvnoTevopevaw EemiaTpepopern,
98
VI. 94-96. METROCLES— HIPPARCHIA
himself. At last by reproducing the action he suc-
ceeded in lifting him from his dejection, using for
his consolation the likeness of the occurrences.
From that time forward Metrocles was his pupil,
and became proficient in philosophy.
Hecato in the first book of his Anecdotes tclls us
he burned his compositions with the words ¢ :
Phantoms are these of dreams o’ the world below.
Others say that when he set fire to his notes of
Theophrastus’s lectures, he added the line:
Come hither, Hephaestus, Thetis now needeth thee.
He divided things into such as are procurable for
money, like a house, and such as can be procured by
time and trouble, like education. Wealth, he said,
is harmful, unless we put it to a worthy use.
He died of old age, having choked himself.
His disciples were Theombrotus and Cleomenes :
Theombrotus had for his pupil Demetrius of Alex-
andria, while Cleomenes instructed Timarchus of
Alexandria and Echecles of Ephesus. Not but what
Echecles also heard Theombrotus, whose lectures
were attended by Menedemus, of whom we shall
speak presently. Menippus of Sinope also became
renowned amongst them.
CHapTeR 7. HIPPARCHIA (c. 300 B.c.)
Hipparchia too, sister of Metrocles, was captured
by their doctrines. Both of them were born at
Maroneia.
She fell in love with the discourses and the life of
Crates, and would not pay attention to any of her
@ Nauck, 7.G.F'.2, Adesp. 285.
99
97
DIOGENES LAERTIUS
ov mhovrov, OUK evyevelas, ov KaAdovs: adda
TAVT Vv Kparns avTH. Kal 8 Kat nrretAet Tots
yovevow dvaupnoew avTHV, Eb a) TOUTW dofein.
Kpadrns pév ody mapaxadovpevos v0 THY yovewv
av7Tns aTroTpewat THY matoa, mwavr e7motet, Kal
TéXos Ly metDunv, dvaoras Kal amo epevos THY
EauTod oKEUTY dyriKpv adrAs epyn, | O fev vupplos
ovTOS, u) d€ KTHOLS AUTH, Tpos Tatra BovAevou 4
ovoe yap ececbar Kowwvov, et pn Kal TOV abTav
eTLTNOEYLAT WW yernGein.
Eidero ats Kal TAUTOV avadaBotoa oxXjpwa
CULTEpLTEL Tavopt Kal ev 7T@ pavep@ CUVEYLVETO
Kal el Ta O€imVva amet. OTE Kal pos Avoiwaxov
eis TO oupmdctov HADev, evba Oeddwpov Tov
émikAny “Adeov eéenndreyEe, oddiopa mporetvaca
TotovTov: 6 moL@v Oeddwpos odK av ad.Ketv AéyouTo,
ovo ‘Inmapyia movotca TobTo aouKetv Aeyour’ av:
Oeddwpos d€ TUTTWY éauTov ovK ad.Kel, ovd’ dpa
‘Inmapxta @eddwpov TUmToVvaG aducet. Oo O€ mpos
pev TO AexOev ovdev ATHVTNOEV, dvéoupe 5 avrhs
Bouparvov: aA’ ovre KkareTAdyn ‘Inmapxta OUTE
98 SueTapayOn ws yuv7n. GdAdd Kal EelmdvTOs avTH,
e > \ ¢ \ 6 a 2 a ,
aUuT7) GTW 7 Tas TAP loTOls exAurovca KEepKioas ;
¢¢ 3 ?
ey,” droiv, “ eit, Ocodwpe- ddA pan KaK@s Go
doKa BeBovredobat TEpt avTHs, El, TOV XpoVvoV OV
eweddXov ¢ torots mpocavahwaew, ToOrov ets madetav
KATEXPTOGLNY ; ” Kal ratra pev Kat adAda pupia
THs diAoaodou.
Déperar 5€ tod Kpdrntos BiBAiov *EmoroAat,
@ Kur. Bacch. W286.
100
VI. 96-98. HIPPARCHIA
suitors, their wealth, their high birth or their beauty.
But to her Crates was everything. She used even
to threaten her parents she would make away with
herself, unless she were given in marriage to him.
Crates therefore was implored by her parents to
dissuade the girl, and did all he could, and at last,
failing to persuade her, got up, took off his clothes
before her face and said, “‘ This is the bridegroom,
here are his possessions ; make your choice accord-
ingly ; for you will be no helpmeet of mine, unless
you share my pursuits.”’
The girl chose and, adopting the same dress, went
about with her husband and lived with him in public
and went out to dinners with him. Accordingly she
appeared at the banquet given by Lysimachus, and
there put down Theodorus, known as the atheist, by
means of the following sophism. Any action which
would not be called wrong if done by Theodorus,
would not be called wrong if done by Hipparchia.
Now Theodorus does no wrong when he strikes him-
self: therefore neither does Hipparchia do wrong
when she strikes Theodorus. He had no reply where-
with to meet the argument, but tried to strip her of
her cloak. But Hipparchia showed no sign of alarm
or of the perturbation natural in a woman. And
when he said to her :
** Is thisyshe
Who quitting woof and warp and comb and loom?’’¢
she replied, “ It is I, Theodorus,—but do you sup-
pose that I have been ill advised about myself, if
instead of wasting further time upon the loom I
spent it in education?’’ ‘These tales and countless
others are told of the female philosopher.
There is current a work of Crates entitled Epistles,
Ji sa
DIOGENES LAERTIUS
ev ais aptora gidocodet, trv AdEw E€oTw ore
4 / Ul \ 4
mapamAnjaios WAarwu. yéypade Kal tpaywodtas
byyAdtatov exovcas Ppirocodias xapaKTHpa, otdov
€OTL KAKELVO’
5 e 4
ovx els maTpas fot TUpyos, ov pia oréyn,
\ / A
maons d€ yépacouv Kat moAtcpa Kal Sdpos
¢ ¢ “A ~
ETOULOS uty evdtatTao0a zrapa.
"Eredetdtnoe S€ yypatos Kal éradyn ev Bow Tia.
Ked. 1’. MENINMOZ
ss Mévamos, kal otros Kuvikds, To avéxafer Hv
DoivE, dodAos, ois dynow *Ayaixos ev *HO@cKots.
AvokAjs 5€ Kat tov Seomdrnv adrod TlovriKov
eivau kat Batrwva kadctofar. arypdotepov 5° aitav
b70 prrapyupias t iaxyuvoe OnBatos yeveoUar.
épet prev ovv ozrovdatov ovdev: Ta be BuBréo
adtob moAAob KatayéAwros yémer Kal TL tooVv Tots
MeAeadypov Tod Kar avrov yevopevou.
Onoi 5’ “Eppummos uepodaverotyy atrov ye-
yoveva Kat KaAeicGar Kal yap vauTiK@ TOKW da-
veilew Kal e€evexupialew, wore maumdAecoTa ypy-
100 pata abpoilew: téros 6° emiBovAcevlévTa mavTo
orepnOrjvar Kat om abupias Bpoxe TOV Biov
peTadrAdgar. Kal yuets evraiEapev ets avTov*
* Nauek, 7.C.2, Cral MG ol.
il Menippus ile, nobilis quidem canis,” Varro apud
Nonium 333. Cf. Lician, /caromentppus 15, Bis Accusatus
33. Varro’s Saturae Menippeae, a mixture of prose and verse,
102
99
V iees_i00.: HEIPPARCHIA—MENIPPUS
containing excellent philosophy in a style which
sometimes resembles that of Plato. He has also
written tragedies, stamped with a very lofty kind of
philosophy ; as, for example, the following passage ¢:
Not one tower hath my couniry nor one roof,
But wide as the whole earth its citadel
And home prepared for us to dwell therein.
He died in old age, and was buried in Boeotia.
CuHapter 8. MENIPPUS
Menippus,® also a Cynie, was by descent a
Phoenician—a slave, as Achaicus in his treatise on
Ethics says. Diocles further informs us that his
master was a citizen of Pontus and was named Baton.
But as avarice made him very resolute in begging,
he succeeded in becoming a Theban.
There is no seriousness® in him; but his books
overflow with laughter, much the same as those of
his contemporary Meleager.¢
Hermippus says that he lent out money by the
day and got a nickname from doing so. Tor he
used to make loans on bottomry and take security,
thus accumulating a large fortune. At last, how-
ever, he fell a victim to a plot, was robbed of all,
and in despair ended his days by hanging himself.
I have composed a trifle upon him ¢:
were an imitation of the style of Menippus, although their
subject matter was original and genuinely Roman.
¢ Strabo, however (xvi. p. 759), speaks of him as o7ovdo-
yéXotos.
@ For a fragment from his Banquet see Athenaeus 502 c.
¢ Anth. Plan. v. +1.
108
101
102
DIOGENES LAERTIUS
Moivika zo yévos, adAa Kpyrikov Kiva,
€ ip ~ \ 3 4
jpepodaveraTyy—rodro yap emeKAnleTo—
oic8a Mévimov tows.
7 iO e 4 A
OxnBnow odtos ws duwpvyyn mote
\ 4 3 > 4 +Q3 aes 4 i
Kat 7wavT amePaXdev ovd Evoer Paw KUVOS,
avTov avekpéuacev.
~ ~ Ss 3
"Evioe O€ 7a BiBAU’ adrot odv« avrod eivat, adda
Atovvoiov kai Zwavpov tav Kododwviwy, ot Tob
/ ~
mailew €vexa ovyypapovres €didocav atT@ ws
ed duvapevw drabecGat.
4 : A / ° a e i? a
Teyovaor 6€ Mévimmou €€+ mp@tos 0 yparbas Ta
mept Avd@v Kat EdvOov émitewopevos, devTEpos
e \
autos ovTos, Tpitos LtTparovKevds oodiorys, Kap
TO avéxabev: tétaptos avdpiavTomo.os, méumTTOS
3 3
Kal extos Cwypador' péeuvntar 6 apdoTrepwv
"AmoAAdébwpos.
> ~ A ,
Ta & otv rot Kuvixod BiBXia €or Sexarpia,
Nexvia.
AtaGnkar.
97 ‘N , 3 \ ol io “ f
ExirroAal Kexopyerpevat dz Tov Twv Gewav Tpocwrovr.
IIpds rots dvaockovs kai pa@npaticxovs Kal ypappate-
KOUS Kal
Tovas “Exuxotpov Kat
ry fa € > > “~ > ,
Tas Opnokevopevas vw avtov eikddas.
Kat adda.
Ked. 0’. MENEAHMOX
Mevednpos KwAwrov tod Aapipaxnvod poaBn -
TNS. ovTos, Kaa. — ‘ImraroBoTos, Els TOGOUTOV
a Cf. Cic. Brut. 91, § 315 “post a me tOtmasiagger.
agrata est, eek cum summis quidem oratoribus, quibus-
104
VI. 100-102. MENIPPUS—MENEDEMUS
May be, you know Menippus,
Phoenician by birth, but a Cretan hound :
A money-lender by the day—so he was called—
At Thebes when once on a time his house was broken into
And he lost his all, not understanding what it is to be a Cynic,
He hanged himself.
Some authorities question the genuineness of the
books attributed to him, alleging them to be by
Dionysius and Zopyrus of Colophon, who, writing
them for a joke, made them over to Menippus as a
person able to dispose of them advantageously.
There have been six men named Menippus: the
first the man who wrote a History of the Lydians and
abridged Xanthus ; the second my present subject ;
the third a sophist of Stratonicea, a Carian by
descent *; the fourth a sculptor ; the fifth and sixth
painters, both mentioned by Apollodorus.
However, the writings of Menippus the Cynic are
thirteen in number :
Necromancy.
Wills.
Epistles artificially composed as if by the gods.
Replies to the physicists and mathematicians and
grammarians ; and
A book about the birth of Epicurus; and
The School’s reverence for the twentieth day.
Besides other works.
Cuarter 9. MENEDEMUS
Menedemus was a pupil of Colotes of Lampsacus.
According to Hippobotus he had attained such a
cum exercebar ipsis lubentibus; quorum erat princeps
Menippus Stratonicensis meo iudicio tota Asia illis tempori-
bus disertissimus,” and Strabo xvi. 660.
105
104
DIOGENES LAERTIUS
Teparetas qAacev wore "Epwvos avadaPwv oxhpwa
mepiner, Aeywv emLaKOTFOS apixGar e€ aoov Tav
dpopravopevev , omws maAwv KaTLWV tabra am
ayyeAror Tots éxel Saipoow. Hv be avTa 7 eabns
QUTN* XLTwY pasos ToOnpys, mepl avT@ Coun
PowKh, TitXos "ApKad.iKos el THS xedadijs EX
evupagpeva Ta OWOEKG orotxeta, euBarar TpaylKol,
TU dreppeyelns, paBdos ev 77 xeEtpl perdivy.
Kai otros pev ot Bior TOV KUvUC@Y exdorou.
mpoouToypapopev d€ Kal Ta Kowh | Gpéaxovra
avTots, aipeow Kal TAaUTHY Elva eyKpivovTEs THV
pirocogiar, av, Kaba daci Twes, évoraow Biov.
dpéoxer otv avtois Tov Aoyucov Kal TOV pvoukov
TOTOV Tepvacpelv, eupepas “Apiorat TO Xi,
pov o€ Tpooexew T@ OKO. Kal OmEp TwWes emt
LwxKparovs, TOUTO AvoxAjs éxt Avoyévous ava-
vpadet, TooTov dackwy Aéyew, Aet Cyretv
4
OTTt ToL ev peyapoat KaKOV T ayabov TE TETUKTAL.
TmapauToovTat de Kat Ta eyKUKAa palypwara.
Ypappara yoov pn pavOdvew epackev 6 ’Avtt-
abdvns Tovs ouppovas yevopevous, Wa [7 Ova
oTpEepowTo Tots aAAorpiors. Treprarpovor d€ Kal
yewperpiav Kal poovouKny Kal 7avTa TO Tovabra..
6 yoo Avoyevns Tmpos: TOV emOELKVUVTO aire cspo-
oKo7retov, Xpyousov, €pn, TO €pyov mpos TO yy
doTepiyoae delmvov. mmpos TOV éeTLOELKYUpLEVOY AUT
povotkoy edn’
yvapiats yap dvd pav ev pe oiKobyTat moXets,
ed 0° olkos, ov Waduotat Kal TEpeTiopacw.
@ Hom. Od. iv. 302.
> Cf. Eur. Antiops, Frag. 205 Dind.
106
VI. 102-104. MENEDEMUS
degree of audacity in wonder-working that he went
about in the guise of a I'ury, saying that he had
come from Hades to take cognisance of sins com-
mitted, and was going to return and report them to
the powers down below. This was his attire : a grey
tunie reaching to the feet, about it a crimson girdle ;
an Areadian hat on his head with the twelve signs
of the zodiac inwrought in it; buskins of tragedy ;
and he wore a very long beard and carried an ashen
staff in his hand.
Such are the lives of the several Cynics. But we
will go on to append the doctrines which they held
in common—if, that is, we decide that Cynicism is
really a philosophy, and not, as some maintain, just
a way of life. They are content then, like Ariston
of Chios, to do away with the subjects of Logic and
Physics and to devote their whole attention to Ethics.
And what some assert of Socrates, Diocles records of
Diogenes, representing him as saying: “We must
inquire into
Whate’er of good or ill within our halls is wrought.” 4
They also dispense with the ordinary subjects of in-
struction. Atleast Antisthenes used to say that those
who had attained discretion had better not study
literature, lest they should be perverted by alien
influences. So they get rid of geometry and music
and all such studies. Anyhow, when somebody
showed Diogenes a clock, he pronounced it a service-
able instrument to save one from being late for
dinner. Again, to a man who gave a musical recital
before him he said ®:
By men’s minds states are ordered well, and households,
Not by the lyre’s twanged strings or flute’s trilled notes.
107
105
DIOGENES LAERTIUS
hy 4 S ? ~ \ 4 yp A ?
peoxer avrois Kal téAos eivat TO KaT
apeTnv chy, ws ‘Avriobevns gnow € ev TO ‘Hpaxde?,
OMolws tots oTwuKots: emrel KaL Kowvia. Tis Tats
dvo TavTats aipéceciy eoTw. dev Kal Tov KUVt-
Gpov elpnkace ovvTopov em apeTnv oddVv. Kal
74 b] , \ / € ,
ovTws eBiw Kat Zyvwv o Kirtevs.
> / 3 ? A \ ~ ~ > 4
Apéoxe: 5° attots Kat ALTas Biodv, adrapKect
XpwpLevois auTiots Kal TpiBwot pdvots, 7AOVTOV Kal
do€ns Kal evyevelas Katadpovotow. evo’ youvv
Kat Poravats Kal wmavradmacw voaTe. ypa@vrat
puxp@ oKemats Te Tais Tuxovoas Kat miBots,
Ul , “ ” ~ \ ” x
Kabamep Atoyévns, 6s ebaoke Dedv pev id.ov ecivat
\ a ~ \ ~ € / \ 3\/
pendevos Setobar, THY 5é€ Beots cuotwy to dAtywv
,
xpncew.
LA. Ud > >] “A \ A > aaah OL A
pecker avTots Kal Thy apeTnv diWaKTHV
civat, Kaba dnow “Avriobévns ev 7H ‘“Hpakde?,
Kal dvam oBAnrov bape’ agvepaorov Te TOV
copov Kal dvapcpTn Tov Kat gidov T@ opotw,
TUX) TE pndev EMLTPETIELV. TO. Oe perake OpETHS
Kal Kaklas adtadopa A€yovow opoiws *Apiorwve
Ta Niw.
if \ 5 es \ e 4 / °° > ON A
Kat od7o. pev of KuviKol- peTitéov 6 emt TOUS
oTwikous, wv np&e Lyvwv, pabntys yevdopevos
U4
Kparnrtos.
1 éytol re Codd. : évidre Reiske.
108
VI. 104-105. MENEDEMUS
They hold further that “ Life according to Virtue ”
is the End to be sought, as Antisthenes says in his
Heracles : exactly like the Stoics. For indeed there
is a certain close relationship between the two
schools. Hence it has been said that Cynicism is a
short cut to virtue ; and after the same pattern did
Zeno of Citium live his life.
They also hold that we should live frugally, eating
food for nourishment only and wearing a single
garment. Wealth and fame and high birth they
despise. Some at all events are vegetarians and
drink cold water only and are content with any
kind of shelter or tubs, like Diogenes, who used to
say that it was the privilege of the gods to need
nothing and of god-like men to want but little.
They hold, further, that virtue can be taught, as
Antisthenes maintains in his Heracles, and when once
acquired cannot be lost: and that the wise man is
worthy to be loved, impeccable, and a friend to his
like ; and that we should entrust nothing to fortune.
Whatever is intermediate between Virtue and Vice
they, in agreement with Ariston of Chios, account
indifferent.
So much, then, for the Cynics. We must now pass
on to the Stoics, whose founder was Zeno, a disciple
of Crates.
109
1
2
IZTOPION Z
Ked. a’. ZHNON
Zivwv Mvacéov 7 Anpéov Kirrevs azo Kuzpou,
moriopatos ‘EXAnvixod, Doivixas émoiKkous eoyy-
KOTOS.
Tov tpaynAov émi Oarepa vevevKas Hv, ws pyar
Tysofeos o “AGnvatos ev TO ITept Bic: Kal “Azroa- ;
Advuos 6€ dnow o Tuptos ore loxvos NV, UTOLHAKNS,
peAdyxpous—obev tis adrov elmrev Atyumriay KAn-
parida, Kaba dno. Xpvourmos ev mpwTw Ilapor-
pLav—TrayvKVnLOs TE Kal aTrayns Kal acdevys: S10
kat dnou Ilepoaios ev “Yaopuvypace ovptortiKots
Ta mAEcioTa avTov Seimva Tapatetobar. Eeyatpe Oe,
act, avKois xAwpots Kat jAvoxatats.
AwyKovce 5€, Kaba mpoetpyrat, Kparnros*_ eita
Kal Seidmwvos dKxoboat pacw avrov Kal Eevo-
Kpatous éTn déxa, ws Tiywoxpatys ev T® Aiwve-
aAAa Kat [loAduwvos. ‘Exdtwy d€ gdnou Kat
"AmoAAwvios oO Tupvos ev TPT mepl Zjvwvos,
YpnoTnpiacapevov" avrod Tt mparrawv apiota Buw-
ceTalt, amoxpivac§ar tov ODeor, et ovyxpwrilorro
Tots vexpois' o0ev EvvévTa Ta THV apxYatwv
avaywwoKkew. T@ ovv Kparyte mapéBade Todrov
1 ypnornpiafouevov PFD Cobet.
110
BOOK VII
Cuaprer 1, ZENO (333-261 B.c.)
ZENO, the son of Mnaseas (or Demeas), was a
native of Citium in Cyprus, a Greek city which had
received Phoenician settlers. He had a wry neck,
says Timotheus of Athens in his book On Lives.
Moreover, Apollonius of Tyre says he was lean,
fairly tall, and swarthy—hence some one called him
an Egyptian vine-branch, according to Chrysippus in
the first book of his Proverbs. He had thick legs ;
he was flabby and delicate. Hence Persaeus in his
Convivial Reminiscences relates that he declined most
invitations todinner. They say he was fond of eating
green figs and of basking in the sun.
He was a pupil of Crates, as stated above. Next
they say he attended the lectures of Stilpo and
Xenocrates for ten years—so Timocrates says in his
Dion—and Polemo as well. It is stated by Hecato
and by Apollonius of Tyre in his first book on Zeno
that he consulted the oracle to know what he should
do to attain the best life, and that the god’s response
was that he should take on the complexion of the
dead. Whereupon, perceiving what this meant, he
studied ancient authors. Now the way he came
11]
DIOGENES LAERTIUS
\ A
TOV TpOTOV. TropPUpav EpTreTTOpEvpevos a0 TIS
Dowikyns mpos TH Uetpacet evavaynoev. aveAdwv
3 >] \ P) li ” / 3 4
8’ ets ras “A@jyvas dy tprakovrovTns exabioe
/ / > / > 3 t
mapa Twa PiBAioTwAnY. avaywwoKovTos d° exeivou
To devTEpov TOV Zevodavtos ’ATouvynpmovevpatwr,
€ \ 2) 0 ~ & s e ~ v 5
nobels émvleTo mod diarpiBovev ot Torcovrou avopes.
9 / \ 4 4 € f
gevKalpws dé mapiovtos Kparnros, 6 BiBAvomwAns
/ 2 fd €¢ 4 / 3
Seifas attov dro, “ rovTw TapakoAoviyoov.
b] ~ Ay ~ Ul y \ 4
évtetblev nkovae Tod Kparnros, aAAws pev evTovos
nn 1 \ A U >] VA \ ¢ \ \
<av>' mpos didocodiav, aldjuwy de ws mpos THV
Kuvixiy avacoxuvtiav. olev 6 Kparns BovAojevos
avTov” Kal TodTo Depatretaat didwor yvTpav hakijs
dia ToD Kepaperxod dépew. eet 5° eidev adrov
aldovpevov Kal Ttapakad’mrTovTa, maicas TH Bak-
Tnpia KaTdyvuc. THY yUTpav devyovTos 6 adrov
Kal THs dakhs Kata THY oKxeAdv peovoys, Pyow o
/ ce he 4 / 3 \ \
Kparns, “ti devyets, Dourkidiov; ovdev Sewwov
métrovlas.
v4 A > \ wv ~ / a
4 “Ews pév ovv twos nKovoe tod Kparnros: ore
A \ 4 >? ~ iy \ v
kat THV Ilodtretav attotd ypayavros, twes eAeyov
mailovtes emt THs Tod KUVvos OvpGs avTHY Yye-
4 / \ \ A / \ /
ypadéevar. yéeypade d€ pos TH LloAtreta Kai rade’
epi tov kata pio Piov.
Ilept oppns 7) wept av@pwrov piceus.
Ilepi radar.
Ilept tot xaGsjKovtos.
1 oy add. Richards. 2 a’rov F Cobet.
2 Cynosura, Dog’s ‘Tail, like Dog’s Head, Cynoscephalus,
112
VII. 2-4. ZENO
across Crates was this. He was shipwrecked on a
voyage from Phoenicia to Peiraeus with a cargo
of purple. He went up into Athens and sat
down in a bookseller’s shop, being then a man of
thirty. As he went on reading the second book
of Xenophon’s Memorabilia, he was so pleased that
he inquired where men like Socrates were to be
found. Crates passed by in the nick of time, so
the bookseller pointed to him and said, “ Follow
yonder man.” From that day he became Crates’s
pupil, showing in other respects a strong bent for
philosophy, though with too much native medesty
to assimilate Cynic shamelessness. Hence Crates,
desirous of curing this defect in him, gave him a
potful of lentil-soup to carry through the Cera-
micus; and when he saw that he was ashamed
and tried to keep it out of sight, with a blow of his
staff he broke the pot. As Zeno took to flight with
the Jentil-soup flowing down his legs, “ Why run
away, my little BEaeiiiaiainn ? ’”’ quoth Crates, “ nothing
terrible has befallen you.”
For a certain space, then, he was instructed by
Crates, and when at this time he had written his
Republic, some said in jest that he had written it on
Cynosura, 7.e. on the dog’s tail. Besides the Republic
he wrote the following works :
Of Life according to Nature.
Of Impulse, or Human Nature.
Of Emotions.
Of Duty.
was the name of several promontories, n notably one in Athens
and one in Salamis. Relatively to Cynicism, ‘holding on
by the dog’s tail’? would seem a more appropriate inter-
pretation.
VOL. II I rs
DIOGEMES LAERTIGS
Ilepi vopov.
Ilept tas “EAAnvixns wacdetas.
Ilepi dyeus.
Ilept tov GXov.
Ilept onpetor.
IIv6ayopuxa.
Kado dca,
Ilepi Aekewv.
UIpoBAnpatov “Opnpixav reve.
Epl TOLNTLKAS AkKPOaTeEws.
"Eort 5° avrov Kat
Teyvn Kat
Atvoets Kal
"EAeyxou ovo.
*Avopvnpoveipata Kpdrytos.
Guxa.
Kat rade pev 7 7a. BiBric.. TeAevratov d€ améarn
Kat TOV TpPOELpNUevwV HKovaev EWS eTOV eikoow:
iva Kat paow avrov etTrety, “ pov evrrAonKa, Ore
vevavaynka. of & emt Tod Kparnros totr’ avrov
eimetv' aAAo. de SdtatpiPovTa ev tats “AOnvats
aKodoa Thv vavaylav Kal etme, “ ev YE TOLel 7
TUXY mpooeAavvovoa Tpas prrocodia. ” Evion O€,
dvaDepevov "AOnvno. ta hoptia, ovTw TpamHvat
mpos dtAocodiay.
"Avaxaurtwy d7 €v TH ToLKiANn oOTOa TH Kal
vaxdpnreov 8) ev tH moucihn oToG TH Kal
Tlevovavaxriw KaXovpévyn, amo b€ THs ypadHs THs
@ Our word ‘* colonnade ” better describes a roofed build-
ing, supported at least on one side by pillars and thus
affording a public thoroughfare like an arcade or cloister,
but open to the sun and air. Owing, however, to the Latin
** porticus ’? Zeno’s school has received in English literature
the appellation of “‘ the Porch.”’ The frescoes or pictures, with
114
VII. 4-5. ZENO
Of Law.
Of Greek Education.
Of Vision.
Of the Whole World.
Of Signs.
Pythagorean Questions.
Universals.
Of Varieties of Style.
Homeric Problems, in five books.
Of the Reading of Poetry.
There are also by him:
A Handbook of Rhetoric.
Solutions.
Two books of Refutations.
Recollections of Crates.
Ethics.
This is a list of his writings. But at last he left
Crates, and the men above mentioned were his
masters for twenty years. Hence he is reported to
have said, ‘“I made a prosperous voyage when I
suffered shipwreck.” But others attribute this say-
ing of his to the time when he was under Crates.
A different version of the story is that he was
staying at Athens when he heard his ship was
wrecked and said, ‘“‘ It is well done of thee, Fortune,
thus to drive me to philosophy.’ But some say
that he disposed of his cargo in Athens, before he
turned his attention to philosophy.
Heused then to discourse, pacing up and down in the
painted colonnade, which is also called the colonnade
or Portico? of Pisianax, but which received its name
which the Stoa was adorned, made it in somesense the National
Gallery of Athens. For further information see by all means
Frazer’s note.on Pausanias i. 15 (vol. ii. pp. 132-137).
115
.DIOGENES LAERTIUS
HoAvyvwrov rouxihn, SvetiPeTo tods Adyous, Bov-
Aopevos Kal TO ywpiov amepioTratov TotnoaL. emi
yap TOV TpLakovTa TwY TOATaY 7™pos TOUS ‘xAtous
TETpakoolo avipyvT ev adT@. mpoonjecay 81)
Aourov akovovtes avtot Kal d:a tTodtTo LrwiKot
exAnOnoavy Kal of am’ atrod opoiws, mporepov
Zyvevero. Kadovpevor, Kaba dnoe kat *Emixoupos
ev emtoToAais. Kal mpoTepov ye LUTwikot éxadobvTo
ot dvazpiBovres ev avrTy TOUT AL, Kaba dynow
‘Eparoobevns € ev oydon Ilepi THs apxaias Kwumodias,
Ol Kal TOV Adyov € emt TEtov Nveyoay.
"Ezipwv 67 obv "A@nvato. odddpa tov Znvwva,
oUTws Ws Kal THY TeLy@v atdT@ tas KAcis mapa-
KaTafécbar Kal ypvo@ oTedavw TYyLHoat Kal
YaAKkh etkdv. tobdto b€ Kal Tovs moXiTas adrob
TOLMOAL, KOOLOV Wyoupevous THY TaVvdpos Eikova.
avterrotoovto 6 avTov Kal of ev Midadve Kerrets.
amedexeTo 8 attov Kal *Avtiyovos Kal el ToT
"AOnvale wKor, HKovev avdTod ToAAa Te mapeKaret
aduxéobar ws atdtov. o d€ TodTO pev TapHnTHaaTo,
Ilepcatov 8’ &a Tav yvwpipwy améaoretrer, os
jv Anuntpiov pev vids, Kitieds d€ TO yevos,
Kal nKale KaTa THY TpiakoOTHY Kal EKATOOTHV
Odupmidda, 75n yepovtos dovtos Zivwvos. 7 0
émiaToAr) Tob ’Avtvydvov tobrov etye Tov Tpomov,
Kaba Kat "AzroAAwvios 6 Tupios ev tots Ilepi
Livwvos dyou:
' So Cobet: mss. read mpds robs xtXlovs retpaxoalous, which
may be right though the expression is unusual. Cf. ‘*civium
ad mille quadringentos occisi.”’
116
Vi. 66. ZENO
from the painting of Polygnotus ; his object being
to keep the spot clear of a concourse of idlers. It
was the spot where in the time of the Thirty 1400
Athenian citizens had been put to death. Hither,
then, people came henceforth to hear Zeno, and this
is why they were known as men of the Stoa, or
Stoics ; and the same name was given to his followers,
who had formerly been known as Zenonians. So it
is stated by Epicurus in his letters. According to
Eratosthenes in his eighth book On the Old Comedy,
the name of Stoic had formerly been applied to the
poets who passed their time there, and they had
made the name of Stoic still more famous.
The people of Athens held Zeno in high honour,
as is proved by their depositing with him the keys
of the city walls, and their honouring him with a
golden crown and a bronze statue. This last mark
of respect was also shown to him by citizens of his
native town, who deemed his statue an ornament to
their city,? and the men of Citium living in Sidon
were also proud to claim him for their own. Anti-
gonus (Gonatas) also favoured him, and whenever he
came to Athens would hear him lecture and often
invited him to come to his court. This offer he
declined but dispatched thither one of his friends,
Persaeus, the son of Demetrius and a native of
Citium, who flourished in the 130th Olympiad
(260-256 B.c.), at which time Zeno was already an
old man. According to Apollonius of Tyre in his
work upon Zeno, the letter of Antigonus was
couched in the following terms :
? Probably the Thirty met in the Stoa and passed sentence
of death there. It is not likely that this was the place of
execution.
’ Piiny, .V.f: xasiv. 92.
ei
7
DIOGENES LAERTIUS
‘ BaatAevs *Avtiyovos Ziv dirooddw yalpew.
‘"Eya tvxn pev kat 6€n vouilw mpotepety Tob
cot Biov, Aoyou dé Kai matdeias Kabvorepety Kal
Tis TeAelas evdaysovias nv ov KEéKTHOAL. dtomrep
KEKPLKG. Tmpoopuvijaat Gol mapayeveabat mpos ee,
TETTELO}LEVOS GE pa avrepe ™pos TO a€vovpevov.
ov ov mretpabyre eK TaVvTOs TpoTouv cuppléat j10L,
dverAnpurs ToUTO OLoTL ovy EvosS ELoU TaLOEVTI)S
eon, mavtTwy oé Maxedovey avAdn Bony. O yap
TOV rijs Maxedovias GpXovr Ta Kal Trardeveny Kal
dye emt Ta, KaT apeTiy davepos é eorau! Kal TOUS
DTT ETAYMEVOUS mapaokevalay ™pos evavoptay.
olos yap av o Tyyovpevos te TOLOUTOUS etkos. ws emt TO
moAv yiyvecbat Kal Tovs UmoTETAypLEevous.”
Kat 0 Zivwv avrrypader woe-
“ Baowlet “Avtiyovw Zivwv yaipew.
‘’"Azrodexopal cov THV piAouaberav Kabocov THs
aAnbwijs Kal els ovnow TELvovons, adn’ ovxXl THS
Onpwoovs Kal ELS OvacTpopny nOav avTéexn TaLdElas.
6 6€ dtdogodias Wpey|LEevos, ex Avery d€ THY
TrohvOpvAnrov noovay, 7 7) Twa Onrvver VewV puxas,
dhavepos e€oTw ov povov ae mpos evyeverav
KAivev, addAd Kat mpoaipecer. vais dé evdyerrs
pLeTplLav aoKyow mpoodafotaea, ETL O€ TOV apfoves
Ovdafovra, padius epxeTau Tpos THY TeActav ava-
9g Anbw Tis aperijs. eyo d€ GUvEXYO“AL GMpaTL
7 b>)
doQevet dua yhpas’ eT@v yap ety. oydonKorTa:
f >) / f / > / ?-
duo7ep ov Svvapai cor ovppigar. amooréAAw Se
gol Twas THY euavTod cvoxoAacTay, ot Tots pev
iy b) ~ A
Kata wuxnv ovK arrodeiTovTat epov, Tots é
1 éore vulg.: corr. Richards.
118
VII. 7-9. ZENO
“King Antigonus to Zeno the philosopher, greeting.
*‘While in fortune and fame I deem myself your
superior, in reason and education I own myself
inferior, as well as in the perfect happiness which
you have attained. Wherefore I have decided to
ask you to pay me a visit, being persuaded that you
will not refuse the request. By all means, then, do
your best to hold conference with me, understanding
clearly that you will not be the instructor of my gelf
alone but of all the Macedonians taken together.
For it is obvious that whoever instructs the ruler of
Macedonia and guides him in the paths of virtue will
also be training his subjects to be good men. As is
the ruler, such for the most part it may be expected
that his subjects will become.”
And Zeno’s reply is as follows :
“Zeno to King Antigonus. gr eeting.
“‘T welcome your love of learning in so far as you
cleave to that true education which tends to ‘ad-
vantage and not to that popular counterfeit of it
which serves only to corrupt morals. But if anyone
has yearned for philosophy, turning away from
much-vaunted pleasure which renders effeminate the
souls of some of the young, it is evident that not by
nature only, but also by ihe bent of his will he is in-
clined to nobility of character. But if a noble nature
be aided by moderate exercise and further receive
ungrudging instruction, it easily comes to acquire
virtue in perfection. But I am constrained by bodily
weakness, due to old age, for I am eighty years old ;
and for that reason I am unable to join you. But I
send you certain companions of my studies whose
mental powers are not inferior to mine, while their
a hea
10
1
beh
DIOGENES LAERTIUS
KaTaO@LA mpoTepovow: ois cuvwv ovdevos Kab-
VOTEPIGELS TV TpOS THY TeAElay EvdaLoviay aV-
NKOVTWY.
"AméotetrXe O€ ITlepoatov Kat Dirwvidny Tov
O7nBaiov, OV apporépwv ‘Ezruxoupos Lvn|Lovevet
ws cuvovTwy ‘“Avtiyovm ev TH pos ‘AptaToBoudov
Tov adeAdov emiaTtoAn. cdo€e S€ Wot Kal TO pjpropa
TO wept avtod tav “AOnvaiwy troypayat. Kal
Exel WOe°
“°Es *“Appevidou apXovros, ext THs “Axapav-
Tidos TELTTNS TpvuTavelas, Macpaxrnpidvos e-
KaTn voTepa, Tpitn KQL ELKOOTH TIS mpuTavelas,
exkAnoia Kupia, THY Tpoedpwv erepinguoey “Taw
KpatiaroteAovs Zumerawy Kat ot ovpmpdedpor,
Opacwy Opdaawvos ’Avakatevs etzrev:
"Ezevdn Zihvwv Mvacéov Kitrevs €tn moAda
Kata dirocodiav ev TH TrdAEt yevopevos Ev TE TOIS
hoimois avnp ayalos wv duetéAeoe Kal Tovs eis
GVOTAOW GAUT@ THV véewv TOpevouevous TapaKar@yv
em apeTnV Kal Gwdpocivnvy Tapwpua mpos Ta
BéAriata, mapdderypa Tov td.ov Biov éxbeis dmacww
axoAovfov dvra Trois dOyots ols dteAeyeTo, TU”
ayaly dedoxPar Te (ONLY, ETALVEGAL pev Znvwva
Mvaceov Kurveéa Kat orepavaoat Xpvo@ oTrepava
KaTa TOV vd"oV dperiis everev Kal oudppoowys,
olkodopjaa de av’T@ Kat Tapov emt Tod Kepa-
petkod Onpoota: THs dE ToLnNGEwWs TOD OTEdavou Kal
THS olKOOOUAS TOU TAapov yYElpoTovncaL TOY OHLoV
707 TOUS emiedAncopéevous mévTe avdpas e€ “A-
¢ Cf. Tarn, Antig. Gon. p. 309, especially note 106: he
considers the decree, as we have it, a fusion of two genuine
120
Vil.9-+1). ZENO
bodily strength is far greater, and if you associate
with these you will in no way fall short of the
conditions necessary to perfect happiness.”
So he sent Persaeus and Philonides the Theban;
and Epicurus in his letter to his brother Aristobulus
mentions them both as living with Antigonus. 1
have thought it well to append the decree also which
the Athenians passed concerning him. It reads as
follows @ :
“In the archonship of Arrhenides, in the fifth
prytany of the tribe Acamantis on the twenty-first
day of Maemacterion, at the twenty-third plenary
assembly of the prytany, one of the presidents,
Hippo, the son of Cratistoteles, of the deme
Xypetaeon, and his co-presidents put the question
to the vote ; Thraso, the son of Thraso of the deme
Anacaea, moved :
‘Whereas Zeno of Citium, son of Mnaseas, has for
many years been devoted to philosophy in the city
and has continued to be a man of worth in all other
respects, exhorting to virtue and temperance those
of the youth who come to him to be taught, directing
them to what is best, affording to all in his own
conduct a pattern for imitation in perfect consistency
with his teaching, it has seemed good to the people—
and may it turn out well—to bestow praise upon
Zeno of Citium, the son of Mnaseas, and to crown
him with a golden crown according to the law, for
his goodness and temperance, and to build him a
tomb in the Ceramicus at the public cost. And that
for the making of the crown and the building of the
tomb, the people shall now elect five commissioners
decrees, (1) voting a crown to Zeno in his life-time, (2) decree-
ing a public funeral after his death.
ie
12
13
DIOGENES LAERTIUS
Onvarwr. eyypaya d€ <TddE> TO UHdiapa Tov
ypapparea TOU O7pov ev ar iAats <ABivacs > dvo
Kal efelvat avTo@V Jeivac THY pev eV “Axadnpeta,
tyv de ev Avkeiw. TO € avdhwyua TO €is TAS
ornAas ywopevov preptaar Tov emt TH SvouKnjoel,
omws <av> amavres elOwoL ore 6 Onpos oO [rev]
"AOnvaiwy tovs ayabous Kal Cavras TYG Kal
TehevTyoavTaS. emt [de] TH <roinaw TOD OTE-
pavov KQL T7)V> OLKOOOULNY KEXELPOTOVIVTAL Opdowy
*Avakatevs, DidoxdAjs Iletpareds, Datdpos *Ava-
drvatios, Médwv "Ayapvevs, Mixv8os Xuradnrrevs,
Atwy ITovavcevs. .
Kai vo pjpropa jev Bde € EXEL.
@nat 6’ *Avtiyovos o Kapvortos ovK dpvetobat
abrov elvar Kiriea. tay yap «is THY emuokevTy
Tou Aoutpavos oupBadropevoy eis WY Kal ava-
ypapopevos ev TH arndn, ‘““ Zyvwvos tod dtdo-
aogpov, néiwoe Kal To Kutievs mpootebivat.
Tounoas d€ mote KotAov emtOnpa TH Ankvbw
TEpLepepe vopugpa, Avow EeToyLov’ TAY |
iw exot Koatns 6 didacKados. gaol 6 avrov
vITEp XiAva taAvavra éxovta eAfety ets Ty ‘EAAGOa
Kal TadTa Saveilew VAUTLKOS. joe 3 dpridva
Kat peAt Kal dAtyov edw@dous olvaptov emwe.
maapiots TE €XpHTO oTavins, dmaé 7 ois
TOU TaLouaKapiyp Twi, Wa pn SoKoin pLLaoyvv”s
civan, ow te Ilepoaiw THY avrny olxiay pret
KaL avTOU avanrpto.ov eloayayovTos mpos avrov,
omaoas mpos Tov Ilepaaiov avro dmnyayey. ny
e, dao, evavptepipopos, ws modAaKis *Avti-
1 @ronwoy BP: éroluny ceteri.
Wiie11-13. ZENO
from all Athenians, and the Secretary of State shall
inscribe this decree on two stone pillars and it shall be
lawful for him to set up one in the Academy and the
other inthe Lyceum. And that the magistrate pre-
siding over the administration shall apportion the
expense incurred upon the pillars, that all may know
that the Athenian people honour the good both in
their life and after their death. Thraso of the deme
Anacaea, Philocles of Peiraeus, Phaedrus of Ana-
phlystus, Medon of Acharnae, Micythus of Sypalettus,
and Dion of Paeania have been elected commissioners
for the making of the crown and the building.”
These are the terms of the decree.
Antigonus of Carystus tells us that he never denied
that he was a citizen of Citium. For when he was one
of those who contributed to the restoration of the
baths and his name was inscribed upon the pillar as
‘Zeno the philosopher,” he requested that the words
“of Citium ”’ should be added. He made a hollow lid
for a flask and used to carry about money in it, in
order that there might be provision at hand for the
necessities of his master Crates. It is said that
he had more than a thousand talents when he came
to Greece, and that he lent this money on bottomry.?
He used to eat little loaves and honey and to drink a
little wine of good bouquet. He rarely employed
men-servants ; once or twice indeed he might have a
young gir] to wait on him in order not to seem a
misogynist. He shared the same house with Persaeus,
and when the latter brought in a little flute-player
he lost no time in leading her straight to Persaeus.
They tell us he readily adapted himself to circum-
@ The security for the loan was either the cargo shipped
or the vessel itself. As the risk was great, the interest was
proportionately high. Demosth. Or. xxxiv. 23, 1]. 17, vi. 17.
P23
DIOGENES LAERTIUS
\ “~ A
yovov tov PactAéa émKwudoar avT@ Kal mpos
>A / \ \ ae > ~ >? al NS
ptotokAéa tov KiBapwoov ay’ att@ ede eri
14 K@pov, elTa pevTor UToddvar. e&é€KAwe O€, Pat,
51
\ \ ~ € > > »+ 4 ~
Kat TO ToAVdnpa@dEes, WS Em akpou KabilecBat Tob
Bafpov, KepdatvovTa TO yotv eTEepov pépos TIS
? S ? \ ? \ \ / / vA
evoxAyjcews. o¥ pny ovdé peta TrAELOvwY dUO 7
Tpi@v mepreTmaTer. eviore’ S€ Kal yadKov eic-
/ 4 \
EMPATTE TOUS TEPLOTALEVOUS, <WOTE HEdLOTAS> TO
4 A ~
didovae pun) evoxdrciv, Kaba drnow KreavOns ev 7h
\ ~
Ilept yadnobd: mAedvwv te mepiotavtwy adrov,
detEas ev TH OTOE KaT aKpov TO EvAWwov TEpipeEpeE
s év TH] oT 04 p pipepes
~ ~ 66 ~ a > b / v \
Tot Pwpot edn, “ TodrTo mor ev péow ExeiTo, da
\ \ b 4 239 7 > 4 \ e A oy > ~
d€ TO EeuTrodilew (dia eTéOn* Kal vets odv eK TOD
pécou Paotacarres avdTovs ATTOV nuiv evoyAnoeTe.
Anpoydpous b€ tot Aaynros aomalopévou atrov
Kal pacKovtos Aéyew Kal ypadew wv av xpetav
>
€xn mpos Avtiyovov, ws exeivov mavTa TapefovTos,
> c, > / 3 ? ~ Ul 4 \
axovoas ovKeT atT@ ovvorérpube. A€yerar de
Kal peta THY TeAeuvTHY TOD Zivwvos eEtmety TOV
A U e ” / > / e \
vrtyovov, otov etn Béatpov amroAwAeKws: ofev Kat
\ é “~ \ ~ > 4
dua Opdowrvos mpecBevtod mapa trav *APnvaiwy
nTnoev att@ tHhv ev Kepapexad tadyv. éepwrn-
Deis d€ ia Ti Oavpaler adrov, “ dtu,” edn, “ moAAdY
T évlovs libri.
¢ Zeno must have foreseen that this compliment would be
followed by a request to use his undoubted influence with
the king on behalf of JJemochares, who, as an Athenian
patriot and the nephew of Demosthenes, was out of favour
at the Macedonian court. Indeed the fact of his making
124
VIL. 13-15. ZENO
stances, so much so that King Antigonus often broke
in on him with a noisy party, and once took him
along with other revellers to Aristocles the musician ;
Zeno, however, in a little while gave them the slip.
He disliked, they say, to be brought too near
to people, so that he would take the end seat of a
couch, thus saving himself at any rate from one half
of such inconvenience. Nor indeed would he walk
about with more than two or three. He would
occasionally ask the bystanders for coppers, in order
that, for fear of being asked to give, people might
desist from mobbing him, as Cleanthes says in his
work On Bronze. When several persons stood about
him in the Colonnade he pointed to the wooden rail-
ing at the top round the altar and said, “ This was
once open to all, but because it was found to be a
hindrance it was railed off. If you then will take
yourselves off out of the way you will be the less
annoyance to us.”
When Demochares, the son of Laches, greeted him
and told him he had only to speak or write for any-
thing he wanted to Antigonus, who would be sure
to grant all his requests, Zeno after hearing this
would have nothing more to do with him.¢
After Zeno’s death Antigonus is reported to have
said, ‘““ What an audience I have lost.” ® Hence too
he employed Thraso as his agent to request the
Athenians to bury Zeno in the Ceramicus. And
when asked why he admired him, “ Because,” said
such advances at all is so strange that Ferguson (p. 172)
and Tarn (p. 94, note 11) feel constrained to offer hypo-
thetical explanations.
> ‘Tarn, Antig. Gon. p. 310, well compares Plato, Politicus
260c, and Epicurus (ap. Senec. Mp..7. 11), “ satis enim
magnum alter alteri theatrum sumus.”
125
DIOGENES LAERTIUS
\ / ? ~ U € > b) ~ > 4 b
Kat peyaAwy atT@ didopévwy vr’ é€uotd ovdémoT
3 A >) \ A ” Pe
exavvwby ovde Tamewos WhOn.
> \ \ \ \ \ 4 >
Hy d€ Kat Cn7nTiKOos Kal 7ept mavTwy aKxptBodo-
J e A ¢ 4 > ry) 4 A
youpevos: Oev Kat 6 Tiwwy ev trois LiAAots dnoiv
Ly
OUTW*
\ 4 ” 4 ~ pe a 4
Kat Doiviccav tOov Acxvoypavy OKLEPD EVL TUpy
maVT OV ietpovoay® 00 €pper yupyabos avrijs
GpKpos ewv: votv 0 elyev eAacaova Kuwwdaroto.
16 “EmimedAds S€ Kat mpos DidAwva tov diadexTiKOVv
OueKpiveTo Kal ouveoxoAaler av7T@ olev Kat
Bavpacbhvat b170 Livavos TOU VEWTEpoV ovx
HTTOV Avodapou TOU dvdackahov avrob. nHoav be
meplt avTov Kal yupvoppUTapol TwWes, WS dyat Kal O
Tiwwr-
” iA tilt s a \ ,
oppa eveoTawy’ avvayev vepos, Ol MEPL TAVTWY
> AY ~
TTWHOTATOLT Hoav Kat KoUvPoTaTot BpoTot aoTav.
Adrov 6€ oruyvov 7 elvat Kat miKpov, Kal TO
™poawrov oUvEerTragpLEvoy. nv evTeAns TE opdopa
Kal BapBapurfs €XOpLevos opixporoytas, T™pooxy-
peat olkovopias. el d€ TWa EmLKOTTOL, TrepieoTan-
pevws Kat ov xadnv, adda mroppwoev- hey d€ olov
17 é€7t TOU KadAAwmilopévou mote ébn. Ox€eTLov yap
Te OKVNP@S avToU UTEpBaivovTos, * © OuKcatens,,” elev,
‘bdopa Tov mnAdv: ov yap EoTLW Ev avT@ KaToTTPpt-
»» e A ‘4 ? / w”
cacfa.’ ws d€ Kurvxds tis od dnoas edAatov
5 > A if ld > 4 > ”
exer ev TH AnKVOwW, TpoonTnoEV avTOoV, OvK EPpy
? > , ‘9 , 37 ,
dwoew: amerbovta® pévror exeAcvoe cxeppacbar
1 yneravacrov coll. I]. ix. 648 Diels.
2 dredOdvra vulg.: diredOdvros Richards.
VII. 15-17. ZENO
he, “the many ample gifts I offered him never
made him conceited nor yet appear poor-spirited.”’
His bent was towards inquiry, and he was an
exact reasoner on all subjects. Hence the words of
Timon in his S7ll@:
A Phoenician too I saw, a pampered old woman ensconced
in gloomy pride, longing for all things; but the meshes of
her subtle web have perished, and she had no more in-
telligence than a banjo.°
He used to dispute very carefully with Philo
the logician and study along with him. Hence Zeno,
who was the junior, had as great an admiration for
Philo as his master Diodorus. And he had about
him certain ragged dirty fellows, as Timon says ¢ in
these lines :
The while he got together a crowd of ignorant serfs,
who surpassed all men in beggary and were the emptiest of
townsfolk.¢
Zeno himself was sour and of a frowning coun-
tenance. He was very niggardly too, clinging to
meanness unworthy of a Greek, on the plea of
economy, If he pitched into anyone he would
do it concisely, and not effusively, keeping him
rather at arm’s length. I mean, for example, his
remark upon the fop showing himself off. When
he was slowly picking his way across a_ water-
course, “With good reason,” quoth Zeno, “ he
looks askance at the mud, for he ean’t see _ his
face in it.” When a certain Cynic declared he
had no oil in his flask and begged some of him,
Zeno refused to give him any. However, as the
man went away, Zeno bade him consider which of
Sirae.ss D. > Cy. Ode xi. 231, 271.
¢ Frag. 39 D. a Cydia ssl, xP. Uae.
ey,
18
19
DIOGENES LAERTIUCS
e U 3 > , 3 ~ \ if
OTOTEPOS Elin avaLdeaTEpos. EpwTiK@s de Siakel-
pevos Npepwvidov, mapaxabilovtwy adrtod Te Kat
KAedvGous, avéorn’ Gavpedlovros d€ TOD KAeavOous
epn “kal THY taTpdv ducoven TOV ayabav, Kpa-
T\OTOV e€lvat Pappaov mos Ta preypatvovra
novxiav. dvoiv & viavakepévow' ev mOTW Kal
Tob ta adrov tov bh éavtoy oKiypadtlovtos TH
mool, avtos ekelvov TH yovatt. emloTpapervTos
d€, ““TLouv’’ <edn> “ olet TOV UTOKaTW Gov TAGE
e \ “~ ,) \ \ \ ll we \
bmo0 cov; mpos dé tov dtAcmatda ovTE TOUS
? ” ld ” aN 4 >
didacKadous Edn dpévas exew, aet SuatpiBovras ev
qmavoapliois, oUT eékelvous. epacKe dé TOUS peV
T&v aoodoikwy Adyous Kal amTnpTLGPEevous Opotous
> ~ > 4 a 3 / 2 /
elval TH apyupiw 7TH “AdcEavdpivw: evopOadwous
ev Kal Teptyeypappevovs Kala Kal TO voutopa,
3 \ \ \ “~ / \ \ >]
ovoev O€ bia Tatra BeAtiovas. Tovs de Todvay-
Tiov aduoiov tots "ArriKots TeTpadpaxjLois ELKA
pev KeKopLevois Kat oodroiKws, KabeAKew pévTot
moAXdKis Tas Kekaddypadnpévas [AeEers]. “Apt-
otwvos b€ TOU pabnrot moAAa diadeyopevov ovK
etdvads, eva dé Kal mpoteTds Kat Opacews,
aA li
advvatov,” eimeiv, “ef un oe 6 TaTHp pelvwv
odes »» ¢ 35S \ NAA > LA.
eyevynoev’ ofev avtov Kat Addov arzexaret,
BpaxvAdyos av.
IIpos 5€ tov oodayov pndev Tots cupPiwrats
kataAurovra, mapateévros mote preyddou ixBvos,
apas otos qy ‘xaqege euBhepavros d€, Tt ovv, 4
eon, “Tous cup Boras oler TAOXEL | Kae npepav,
el ov pilav pn Svvacan eveyKeivy THY Eunv oyo-
1 brepavaxeevory codd. corr. Menagius: dmepavaxermévov
Casaubon.
28
VII. 17-19. ZENO
the two was the more impudent. Being enamoured
of Chremonides, as he and Cleanthes were sitting
beside the youth, he got up, and upon Cleanthes
expressing surprise, “ Good physicians tell us,” said
he, “ that the best cure for inflammation is repose.”’
When of two reclining next to each other over the
wine, the one who was neighbour to Zeno kicked the
guest below him, Zeno himself nudged the man with
his knee, and upon the man turning round, inquired,
“ How do you think your neighbour liked what you
did to him?” To a lover of boys he remarked, “ Just
as schoolmasters lose their common-sense by spend-
ing all their time with boys, so it is with people
like you.” He used to say that the very exact
expressions used by those who avoided solecisms
were like the coins struck by Alexander: they were
beautiful in appearance and well-rounded like the
coins, but none the better on that account. Words
of the opposite kind he would compare to the Attic
tetradrachms, which, though struck carelessly and
inartistically, nevertheless outweighed the ornate
phrases. When his pupil Ariston discoursed at length
in an uninspired manner, sometimes in a headstrong
and over -confident way. ‘ Your father,” said he,
‘“ must have been drunk when he begat you.” Hence
he would call him a chatterbox, being himself con-
cise in speech.
There was a gourmand so greedy that he left
nothing for his table companions. A large fish
having been served, Zeno took it up as if he were
about to eat the whole. When the other looked at
him, ‘‘ What do you suppose,” said he, “ those who
live with you feel every day, if you cannot put up
with my gourmandise in this single instance?”’ A
VOL. II K 129
20
21
DIOGENES LAERTIUS
\
dayiav;’’ jeipaxiov de TE pLepyOTEpov Tapa THY
MPuxtav epwt@vros CyTnpa Tt, Tpoonyaye ™pos
KATOTT pov Kal exéAevoev “euprepau: ETELT HPWTN-
cev ef Soxet adt@ apporrovTa etvar <TH> oper
\ 4
ToiavTyn Cnrnuatra. mpos de Tov dacKovTa ws
\ A 3 a , >) > , 7
7a ToAAA atTtG® “Avriobevns odK apéoKot, ypeiav
4 b] ” \
LodokA€ous TpoeveyKapevos NpwTncer El TWA KAL
\ ” +) aA A ~ > ) 9Q 7 ?
Kada éxew att@ doxet: tod 8 ovx etdevar on-
oc 99> 9 9 ? 2» 0 ice \
cavtos, ‘eit ovK atoyivn, edn, “ El ev TL KAKOV
S 9 / (2 ed be 4 Lott) 2) 4
nv elpnpevov [va “Avriabevous |, TovT’ ExAeyopevos
\ 4 3 4 / 9»Q? >
Kal puvnpovevwv, et dé€ te Kaddv, ovd émiPadr-
Opevos KaTEexew;
3 / 4 er \ b) ~ aA \
Etzovtos 5€ Tivos ort pixpa avT@ SoKel Ta
nn ¢ “A
Aoyapia THY dirocddwr, “ A€yets,’ etre, “* TAANOT:
A ~ ,
de prevTot Kat Tas ovAAaBas adradv Bpayeias eivar,
> 4 3D) 4 , b) “~ \
et duvaTov. éyovros b€ Twos atT@ rept IloAé-
e wv 4 v ,
pewvos ws adda mpobemevos adda A€yet, oxvbpw-
, ” cc es \ ” > 2 \ ,
maoas edn ““mdcov yap <av> nhyamas® Ta 6100-
a) aA > wv 4 4 er
peva;’ deliv 8° é€dn tovw dtadeyopevov warmep
TOUS UmroKpiTas Thy pev dovyv Kat THY dvvapww
peeyadny exe, TO pevTou oTopa pn dveAKeu-
6 mouty tous moAAa pe Aadoivras, advvara Oé.
Tots «0 Aeyopevots ovK edn Selv KatadeimecBat
aA > A t \
ToTov wamep Tois ayabois Texvitats ets TO Oea-
7
cacba:, rodvavtiov d€ Tov aKovovTa oUTW TTpdS
aA ied
tots Xeyopevois yiveobar wotre pn AapPBavew
> 4
Xpovov Els THY ETLON[WELWOLY.
Tt , \ a ” — =
Neavicxouv moAAa dadoivros Edy “‘ Ta WTA Gov
els THY yA@TTav cuveppUnKev. mpos Tov Kadov
9 4 eg b) A 3 ~ 3 ? ¢ 4
eimovTa OTL ov doKet adT@ EepacOnaecAar 6 aodos
1 roatry vulg.: 7oaira Richards: 7a roatra Cobet.
2 récov yap nryamas Vulg.: fort. ras yap ov ay. Richards.
130
VII. 19-21. ZENO
youth was putting a question with more curiosity
than became his years, whereupon Zeno led him to
a mirror, and bade him look in it; after which he in-
quired if he thought it became anyone who looked
like that to ask such questions. Some one said that he
did not in general agree with Antisthenes, whereupon
Zeno produced that author’s essay on Sophocles, and
asked him if he thought it had any excellence ; to
which the reply was that he did not know. ‘“ Then
are you not ashamed,” quoth he, “ to pick out and
mention anything wrong said by Antisthenes, while
you suppress his good things without giving them a
thought 7”
Some one having said that he thought the chain-
arguments of the philosophers seemed brief and
eurt, Zeno replied, ““ You are quite right ; indeed,
the very syllables ought, if possible, to be clipped.”
Some one remarked to him about Polemo, that his
discourse was different from the subject he an-
nounced. He replied with a frown, “‘ Well, what
value would you have set upon what was given
out?” He said that when conversing we ought to be
earnest and, like actors, we should have a loud voice
and great strength; but we ought not to open the
mouth too wide, which is what your senseless chatter-
box does. ‘“‘ Telling periods,’’ he said, “ unlike the
works of good craftsmen, should need no pause for the
contemplation of their excellences ; on the contrary,
the hearer should be so absorbed in the discourse
itself as to have no leisure even to take notes.”
Once when a young man was talking a good deal,
he said, “ Your ears have slid down and merged in
your tongue.’ To the fair youth, who gave it as
his opinion that the wise man would not fall in love,
131
:
DIOGENES LAERTIUS
6¢é
ovdev, edn, “tua@v abAwrepov eoeobar TaV
~ 3) ”¢ A \ ~ lé \
Kad@v.' édeye Sé€ Kat Tadv dirocddwv Tods
, \ A \ b) / > \ \
mAeioTrous Ta pev moAAAa acddovs eivat, Ta de
puikpa Kal TvXnpa apalets. Kal tmpoedhepeto TO
~ , aA 3 , ‘ ~ A
Tod Kaduotov, os émBadopevov Tivos TV pabynTav
peyada dvoav, maragas cimev ws ovK ev T@
/ A > 4 ~ >
peyaAw TO €U Keljwevov ein, AAA’ Ev TH ED TO peya.
veaviokou b€ Twos Spacvrepov Svadeyopevon, “" ovK
av elmou.t, edn, ““ weipaKiov, & émépxeTai poe.”
\
22 ‘Poddov 6é€ twos Kadod Kat mAovatov, dAAws
\ ~ \ 3
de poder, TPOOKEyLevov abTa, un Bovdrdjmevos av-
/ ~ \ 3 \ / ~ /
éxyeobar, mp@rov pev emt Ta Kexovipreva TOV Pabpwv
> / b] 4 e / \\ p A
éxdbileyv atrov, wa podvjwn thy yAavida: émetta
els TOV TOV TTWK@V TOTOV, Wore auvavaTpiPeobat
Tols pakeow avTav: Kal TéAos amHADev O veaviokos.
mavTwy éAeyev ampeTéotepov’ eivat Tov TOdov, Kal
pdAvoTra él TOV véwv. py Tas Pwvas Kal Tas
/ b) / > \ \ \ / ~
AéEers atropvynovevew, adda rept THY diabeow THs
~ ~ ef
ypelas Tov vodv acxoAcioBar, 7 womep epnaty Twa
’ A b
7) OKEVACLAY dvaAdapBavovras. dev tT €AEye Tods
véous 7.07) KOGPLLOTYTL xpjoda ev 7Topeia Kal
oxHpare Kal mepipoAn auvexées TE TpoePEepETo TOUS
emt Too Kazravews Edpiidov arixous, ott Buos
pev Hv adTa@
nKioTa 6 OABw yabpos Y; ppovna d€
ovdev tt petlov elyev 4 TrévnS av7p.
o3 | EAeye b€ under elvan THs olnaews aAAoTpLWwTEpoV
mpos KaTaAnw tav émoTnudy, undevds O ypas
1 garperécrarov Richards.
« Cf. Athen. xiv. p. 629 B. > Supplices, 861-863.
132
VII. 21-23. ZENO
his reply was: “Then who can be more hapless
than you fair youths?” He used to say that even
of philosophers the greater number were in most
things unwise, while about small and casual things
they were quite ignorant. And he used to cite the
saying of Caphisius, who, when one of his pupils
was endeavouring to blow the flute lustily, gave him
a slap and told him that to play well does not depend
on loudness, though playing loudly may follow upon
playing well. And to a youth who was talking some-
what saucily his rejoinder was, “ I would rather not
tell you what I am thinking, my lad.”
A Rhodian, who was handsome and rich, but nothing
more, insisted on joining his class; but so unwelcome
was this pupil, that first of all Zeno made him sit on
the benches that were dusty, that he might soil his
cloak, and then he consigned him to the place where
the beggars sat, that he might rub shoulders with
their rags; so at last the young man went away.
Nothing, he declared, was more unbecoming than
arrogance, especially in the young. He used also to
say that it was not the words and expressions that we
ought to remember, but we should exercise our mind
in disposing to advantage of what we hear, instead of,
as it were, tasting a well-cooked dish or well-dressed
meal. The young, he thought, should behave with
perfect propriety in walk, gait and dress, and he
used continually to quote the lines of Euripides
about Capaneus :
Large means had he, yet not the haughtiness
That springs from wealth, nor cherished prouder thoughts
Of vain ambition than the poorest man.?
Again he would say that if we want to master the
sciences there is nothing so fatal as conceit, and
133
DIOGENES LAERTIUS
4 Ss 3 A e re > \ a
ovTws elvar evdeets ws xpovov. éepwrnbeis Tis
eott didos, “ aAdos, édn, “ ey.” So0bXdov emi
~ U > / ~ > > lé c¢ a” 4
KAoT}, paciv, EaoTiyou: Tod 8’ eldvrTos, “ euapTo
pot KAébar,’ edn, “Kat dapyvar.”’ To KadAXos
= ~ ? 7 > e ‘ ~ la
ele THS Gwhpoovvys avOos eivar- of dé Tob Kad-
Aovs THY Gwohpoovvnv. TOV yvwpipwv Twos Tat-
ly
daptov peuwrwmiopevov OYeacapevos mpos avrov,
ce e ~ >) 6c ~ ~ \ » +] \ \
op® cov, edn, ‘Tod Gupod Ta tyvn’’ pos Tov
KEXplopEevov TH pvpw, “Tis EoTw, edn, “oO yuvat-
\ x” a) , \ ~ , / 3 /
Kos OCwv;'’ Avovvaiov 6€ tot Merabejevou eimrovtos
> ~ \ Z > \ if ? aA A 6 >)
avT@ dua Tt avrov povov od d.opfot, edn, “od
yap go. muoTevw. mpos To dAvapody perpaKuov,
66 ‘ A ae cc , = ” , 1 ¢
dua ToUTO, etme, “ dU0 wWra Exomev, OTOMGA O€ EV,
¢ U \ > 4 td \ l4 3)
iva mAetova prev akovwuev, 7TTOVa Oe A€ywpev.
EV OUpLTTOGIW KATAKELLEVOS OLYH THY alTiav jpw-
TnOn epn odv T@ eyKadécavTt amayyeikar mpos
tov Baoirtéa ore apy Tis oiwwmay emorTdadpevos:
joav d€ ot epwricavtes mapa IIroAcuaiov mpé-
> td \ / ~ / ”
oBes adixopevor Kat BovAdpevor pabety Ti etzrovev
map avTod mpos Tov Paowéa. epwrnbels ras exer
A , ce La +) SS (a >
mpos Aoopiav, “ Kkabazmrep,’ elev, “et mpecBev-
\ >)
TS avamoKpitos amoaTéAdoito. gpyai d “AmoA-
4 e / e b) A La ~
Awvios 6 Tupios, €eAxovros abrov Kparnros tod
€ A > \ , > ~ oe a sy: 4 A
iwatiov amo UtTiArwvos, etzetv, “ © Kparns, AaBy
/ > \ > , ¢ \ ~ v ,
dpidocogu eatw EemideE.os 7 dia TOV Ww’ mEicas
¢ The change of gwvijs . . . pwrvjv to cwHhpootvys . . . cwHpo-
ovvnv is due to Cobet. Cf. § 130 wpa dvOos aperjs, and § 173.
For virtue in general Cobet’s change here substitutes the
particular virtue required. Von Arnim, adhering more
134
VII. 23-24. ZENO
again there is nothing we stand so much in need of
as time. To the question ‘‘ Who is a friend? ”’ his
answer was, © A second self (alter ego).”’ We are told
that he was once chastising a slave for stealing, and
when the latter pleaded that it was his fate to steal,
‘“ Yes, and to be beaten too,’ said Zeno. Beauty he
called the flower of chastity, while according to
others it was chastity which he called the flower of
beauty. Once when he saw the slave of one of
his acquaintance marked with weals, “I see,” said
he, “ the imprints of your anger.”” To one who had
been drenched with unguent, “‘ Who is this,’’ quoth
he, ““ who smells of woman ?”’ When Dionysius the
Renegade asked, “ Why am I the only pupil you do
not correct?’ the reply was, ‘‘ Because I mistrust
you.” ‘To a stripling who was talking nonsense his
words were, The reason why we have two ears and
only one mouth is that we may listen the more and
talk the less.”” One day at a banquet he was re-
clining in silence and was asked the reason: where-
upon he bade his critic carry word to the king that
there was one present who knew how to hold his
tongue. Now those who inquired of him were
ambassadors from King Ptolemy, and they wanted
to know what message they should take back from
him to the king. On being asked how he felt about
abuse, he replied, “‘ As an envoy feels who is dis-
missed without an answer.’ Apollonius of Tyre
tells us how, when Crates laid hold on him by the
cloak to drag him from Stilpo, Zeno said, “ The right
way to seize a philosopher, Crates, is by the ears :
closely to the mss., would replace gwvjs by pwns and
retain gwvyv, which would give the meaning, ‘‘ Beauty he
called the flower of strength, while according to others it
was the voice which he called the flower of beauty.”
135
25
26
DIOGENES LAERTIUS
> ef Ad > U Ud \ \ aA
obv €Ake TovTwv et dé pe Pialy, To pev capa
A \ e A A \ U 9
Tapa oo. €otar, 7 dé buyy mapa UriATwre.
Luvdretpupe dE Kal Avcodwpw, xaba dyow ‘la76-
p poe i
Boros: map’ @ Kat ra StadexTixa e€e7rovyncev.
4 A / 3 ¢ A \ ld € >
70n O€ mpoKoTTwY etonjer Kat mpos HloAguwva vm
> / oe A , > “a c¢ ? /
arugpias, woTe daa A€yew Eexeivov, “ od AavOaves,
@® Livwv, tats Knmaiats mapecopewy Ovpars Kat
Ta doypata KAéem@Twv DowiKikads peTaprevvus.
Kat mpos Tov del€avTa 6° atT@ SiadextiKoy ev T@
f / e A \ 3 ld ,
Gepilov7, Aoyw éemta diadexTiKas ideas mvbecba,
mooas elompaTTeTar putabod: axovcavTa de EKaTOV,
duaxooias at7@ dodvar. togotrov yoKer dtdo-
pabevav. daot dé Kal mp@tov KabjKoy wvopa-
A >?
Kévat Kal Adyov mEpt adTod memoLnKEeval. Tovs O
“Howddov otiyous petaypadew ovtw*
a \ / a > > » ’
Kelvos fev TavapioTos Os ev elmrovTe TOTAL,
? A ? > b) A A , va
ecOdos 5° at KaKetvos 6s adTos TavTAa vonon.
KpelTTova yap elvat Tov aKodoar KaA@s dvvayevov
TO Aeyopevov Kal xpjoba avT@ 708 Be abrot TO
Tay ouvvonaavTos* TQ pev yap elvau j2ovov TO
cuvetvar, TO 8 eb Tevcbdvtr mpoceivar Kal Thy
mpatw.
"Epwrnbeis S€, not, da Ti avoTnpos wy ev TA
moTw Siaxeitar edn, “‘ Kal of Bépuor muKpot OvTeEs
Bpexopevor yAvKaivovTau. ” dnat de Kat “Exdro
ev TO OEvTEPW Tov Xpeav aviecbar avrov ev tats
TovavTats KoWwwviais. €Aeye TE KpEiTToOV Elvat Tots
4 Hesiod’s lines as they stand (Works and Days, 293 f.) run
thus :
* He is best of all, who finds out everything for himself ;
that man too is good who follows good advice.”
136
VII. 24-26. ZENO
persuade me then and drag me off by them ; but, if
you use violence, my body will be with you, but my
mind with Stilpo.”
According to Hippobotus he forgathered with
Diodorus, with whom he worked hard at dialectic.
And when he was already making progress, he
would enter Polemo’s school: so far from all self-
conceit was he. In consequence Polemo is said to
have addressed him thus: “ You slip in, Zeno, by
the garden door—I’m quite aware of it—you filch
my doctrines and give them a Phoenician make-up.”
A dialectician once showed him seven logical forms
concerned with the sophism known as “ The Reaper,”
and Zeno asked him how much he wanted for them.
Being told a hundred drachmas, he promptly paid two
hundred: to such lengths would he go in his love
of learning. They say too that he first introduced
the word Duty and wrote a treatise on the subject.
It is said, moreover, that he corrected Hesiod’s lines
thus:
He is best of all men who follows good advice: good too
is he who finds out all things for himself.¢
The reason he gave for this was that the man
capable of giving a proper hearing to what is said
and profiting by it was superior to him who dis-
covers everything himself. For the one had merely
a right apprehension, the other in obeying good
counsel superadded conduct.
When he was asked why he, though so austere,
relaxed at a drinking-party, he said, “‘ Lupins too
are bitter, but when they are soaked become sweet.”
Hecato too in the second book of his Anecdotes says
that he indulged freely at such gatherings. And he
would say, “ Better to trip with the feet than with
137
27
28
DIOGENES LAERTIUS
5 \
Tool ohobety 7 7 TH yrwrry. 70 ev ylveoBar jev
Tapa pLuKpov, ov punv puKpov etvar. [ot d€ Lw-
KpaTouvs. |
7H de , A t 3 ,
vy 0€ KapTepiKwratos Kal ALTOTATOS, aTUPw
“a r A / ~ 4 /
TpodH Xpwpevos Kal TpiBww AeTT|, WoTe AéyeoOau
€m avToo:
A b] v7 > N A , ®) ” 3 /
Tov 0 OUT ap xYELlLwy KpUdELs, OK duBpos a7TEipwr,
> Ao 3 rN o lA ? 4 Jas,
ov gi oF nEALoLo apacerat, ov vocos avi,
OUK EpoTis S7jpL0VU evapel juevos,," adr’ o ‘a aTELp)S
appt didackaXrin TéraTau vUKTas Te Kal Huap.
Ou ‘ye pay K@LUKOL eAdvbavov erawobvres auTov
Ova TeV cKwppaTwv. wa Kat Dirnuwv gdyow
ovtws ev Spauatt Diroaddors:
eis aptos, doy i toxas, emumety vowp.
prrocogiav KQLVHV yap ovtos diAdocodgel,
mewn7y dvdaoKer Kat wabntas AapBaver-
ot 6€ Ilogediov.
” \ \ 3 / A 3 /
Hdn O€ Kal els mapoisiay acyedov exwpnoer.
edeyeTo youv em avdToo:
Tob didocddou LZijvwvos éyKpatéatepos.
ara Kat [locetéummos Metadepopévors:
e 3 3 e 4 /
WoT EV nUuEepats d€Ka
elvat Soxety Zrvwvos eyKpateotepov.
T@ yap ovr. mavras baepeBaddeTo 7TH 7° elder
TOUTW KQL TH Gepvornte Kal x) Aa) Ata TH pa-
Kaploryte: OKT) yap 7 pos Tots “evevnKOVTG Buods
érn KatéaTpepev, avooos Kat vyis dvatedeoas.
1 évapiOmuos libri.
138
VII. 26-28. ZENO
the tongue.” ‘ Well-being is attained by little and
little, and nevertheless it is no little thing itself.”
[Others attribute this? to Socrates.]
He showed the utmost endurance, and the greatest
frugality ; the food he used required no fire to dress,
and the cloak he wore was thin. Hence it was said
of him :
The cold of winter and the ceaseless rain
Come powerless against him: weak the dart
Of the fierce summer sun or racking pain
To bend that iron frame. He stands apart
Unspoiled by public feast and jollity :
Patient, unwearied night and day doth he
Cling to his studies of philosophy.
Nay more: the comic poets by their very jests at
his expense praised him without intending it. Thus
Philemon says in a play, Philosophers :
This man adopts a new philosophy.
He teaches to go hungry: yet he gets
Disciples. One sole loaf of bread his food ;
His best dessert dried figs ; water his drink.
Others attribute these lines to Poseidippus.
By this time he had almost become a proverb.
At all events, “ More temperate than Zeno the
philosopher’’ was a current saying about him.
Poseidippus also writes in his Men Transported :
So that for ten whole days
More temperate than Zeno’s self he seemed.
And in very truth in this species of virtue and in
dignity he surpassed all mankind, ay, and in happi-
ness; for he was ninety-eight when he died and
had enjoyed good health without an ailment to the
Of. ii. 32.
139
29
30
DIOGENES LAERTIUS
Ilepaatos d€ dnow ev tais "H@ikats sxodats dvo
Kat €Pdopnkovra éet@v TeAeuvTHoa adrov, €AGetv
5’ "A@nvale dvo Kai etkoow éera@v: 6 8 ’AmodAAduds
onow adnyjoacba THs ayoAns adrov ern dvotv
déovra e€yKovta. eTeAevTa 81) ovTwWS: EK THS
aoxoAns amiwy mpocént aLce KaL TOV daxtudov
Trepreppnge’ maloas O€ THY yhv TH xeELpl, Pyot TO
ex THS NidBys,
7 , > 4
EpXOUAL* Tb fez Qvuelts;
Kal Tapaypnua eTeAeUTHOEV, ATTOTVi~EaS EaUTOV.
A@nvator 5 eGaibav auTov eV TO Kepapere
Kal pnpiopace Tots T poetpny.evors eriunoay, THY
peg” avuTa Tmpoopaptupodv7es. Ka i ’Avrimatpos
ViSasvios erroincev obtws eis abrov:
thvos o0€ Zivwv Kitiw didros, 6s mor’ “OdAvpzrov
mu ? ” id 3 ,
edpapev, odKk “Ooon IyAcov avOepevos,
ovde Ta ~ ‘HpakAjos aéBAce: tav 5€ mor aoTpa
GTpamiTov fovvas evpe Gaodpoovvas.
Kat dAAo ZnvddoTos 6 orwiKds, Avoyévous pablyrys:
ExTLtoas avTdpKetav, adels Keveavyea tAodToV,
Zivov, ovv TmoAu@ cepvos emaKuvie
dpoeva yap Adyov edpes, evn Anjou 8é Tpovoia
aipeow, ATpEeaTou pare: eAevdepias:
el d€ matpa Doincoa, tis 6 POdvos; ov Kal o
Kaédpos
Ketvos, ah ov ypamtav “EAAas exer oeAiba;
Kal KOWH O€ Kal Tepl TaVTwWY TOV oTwLKaY “ADn-
valos 6 émuypapparomros pyow ovTws:
140
VII. 28-30. ZENO
last. Persacus, however, in his ethical lectures makes
him die at the age of seventy-two, having come to
Athens at the age of twenty-two. But Apollonius
says that he presided over the school for fifty-eight
years. The manner of his death was as follows.
As he was leaving the school he tripped and fell,
breaking a toe. Striking the ground with his fist,
he quoted the line from the Niobe ¢:
I come, I come, why dost thou call for me ?
and died on the spot through holding his breath.
The Athenians buried him in the Ceramicus and
honoured him in the decrees already cited above,
adding their testimony of his goodness. Here is the
epitaph composed for him by Antipater of Sidon °:
Here lies great Zeno, dear to Citium, who scaled high
Olympus, though he piled not Pelion on Ossa, nor toiled at
the labours of Heracles, but this was the path he found out
to the stars—the way of temperance alone.
Here too is another by Zenodotus the Stoic, a pupil
of Diogenes °:
Thou madest self-sufficiency thy rule,
Eschewing haughty wealth, O godlike Zeno,
With aspect grave and hoary brow serene.
A manly doctrine thine: and by thy prudence
With much toil thou didst found a great new school,
Chaste parent of unfearing liberty.
And if thy native country was Phoenicia,
What need to slight thee ? came not Cadmus thence,
Who gave to Greece her books and art of writing ?
And Athenaeus the epigrammatist speaks of all the
Stoics in common as follows @:
“Ot limetheus. See Nauck, 7.C.F’. p. 51.
> Anth. Plan. iii. 104. eo Aanth. Pal. vii. 117.
4 Anth. Pal. ix. 496. e
141
31
32
DIOGENES LAERTIUS
) oTwika@v pvbwr eidjpoves, @ TavapioTa
Soypara Tats tepats eve pevor ochiow,
TaVv apeTav poxas ayalloyv povov: ade yap avdpav
ptovva Kal Brotayv pvoato Kal 7oAas.
capKos 6° noumdbypa, didov tédos avdpacw aAdots,
n pia Tav Myynuns qvuce Ouvyatépwr.
” e 3 , e / \ ¢e A > aA
Etzropev WS eTEACUTA O Lyvoov KaL HEELS EV TY)
/ ~ A if
Happétpw todrov Tov TpomTov
A ia “ / aA Uy ¢ € \ ,
tov Kurta Zivwva Oavetv Adyos ws bro yHpws
moAAa Kayuwv €AvOn pevwv aatTos:
e > q@ 4 > \ “~ 3 ,
ot 6, ort mpooKdwas oT Edy xept yatav adoicas
épyopat avtojatos: Ti 67 Kadets pe;
éviol yap Kal ToUTOV Tov TpoTOV TEeAcUTHGAL pacw
GUTOV.
Kat wept pev tis teheurifs Tabra.
Oat Oe Anpnzpros © 6 Mayvns év rots ‘Opevdpous
TOV TATEPA AVTOU Mvaceav moAAaKis aT’ eptropov
“ABjvale mwapayivecbar Kal moda TaV LwKpate-
K@V BiBAccov amopepew ETL TALL OVTL TH Lajveve:
obev Kal eV TH mar pio. ovyKekpoTiabar. Kal
ovtws e€AQdvrTa ets “AOjvas Kparnre mapaBahetv,
Soket O€, Pnoi, Kal TO TéXos autos opicar TOV
<dadAwy > mavepeverv TEpl TAS aTopacets. pve
0€, pact, KOL KanTapy, kabarep LwKparns TOV
KUVa. €VLOL pevToL, e€ wv elow ov mept Kaootov
TOV OKEMTLKOV, eV moMots KaTNHyOpoOVTEes TOD
Zyvevos, Tp@Tov pev THY eyKuihiov Ta.oetav
dypnatov anofaivew Aéyovow’ ev apy tis IloA-
1 Xéyorra codd.: corr. Reiske.
| eet oe ee ee
.2 Anth. Pal. vii. 118.
142
VII. 30-32. ZENO
O ye who’ve learnt the doctrines of the Porch
And have committed to your books divine
The best of human learning, teaching men
That the mind’s virtue is the only good !
She only it is who keeps the lives of men
And cities,—safer than high gates and walls.
But those who place their happiness in pleasure
Are led by the least worthy of the Muses.
We have ourselves mentioned the manner of Zeno’s
death in the Pammetros (a collection of poems in
various metres) :
The story goes that Zeno of Citium after enduring many
hardships by reason of old age was set free, some say by
ceasing to take food; others” say that once when he had
tripped he beat with his hand upon the earth and cried, ‘I
come of my own accord; why then call me?’
Tor there are some who hold this to have been the
manner of his death.
So much then concerning his death.
Demetrius the Magnesian, in his work on Men of
the Same Name, says of him: his father, Mnaseas,
being a merchant often went to Athens and brought
away many books about Socrates for Zeno while still
a boy. Hence he had been well trained even before
he left his native place. And thus it came about
that on his arrival at Athens he attached himself to
Crates. And it seems, he adds, that, when the rest
were at a loss how to express their views, Zeno
framed a definition of the end. They say that he
was in the habit of swearing by “ capers ”’ just as
Socrates used to swear by “ the dog.” Some there
are, and among them Cassius the Sceptic and his
disciples, who accuse Zeno at length. Their first
count is that in the beginning of his Republic he
143
33
34
DIOGENES LAERTIUS
/ 4 ? A \ {i \ z
tetas, SevTEpov exOpovs Kal woAeutous Kal dovAous
Kat aAdotpious A€yew adrov adAnAwy eivar mavTas
A A a A 3)
TOUS [L7) OTTOVOALOUS, Kal yovEets TEKVWY Kal AdEAhOUS
3 ~ \ 3 , 3 /
adeAP@v, <Kal> olKElous OlKEtwWY.
? 3 ~ LY ? / \
Iladw ev 77H [loXdtteta wapioravra moXitas Kat
ptAovs Kal olketovs Kat é€Aevbépovs tovs omov-
dalovs Lovov, WOTE TOls OTWLKOLS OL yovets Kal TO
/ > /
Tekva €xGpot’ ov yap ela. Godot. Kowas TE TAS
yuvaikas doyparTilew opoiws ev 77H IloAtreta Kat
KaTa Tovs StaKoatous <aTiyous> pO tepa pre
dukaoTHpia pnTE yupvacia ev Tats moAeow oiKo-
~ ef
dopetobar. Epi TE vo"iajLaTos oOvTwWS ypade,
b) > > ~ A
“voptopa 6 ovr adrdayfs evexev oleoBar det
a?) ~
KaTaoKkevalewy ovT amodnpias evecev. Kat eabAre
dé TH atdtH KeAcver ypjobat Kat avopas Kat yuvatkas
KaL pnoev poptov azmoKxexpupbar. ott 5° adTod
> € f \ < if > ~ \
eotw 1 IloAtteta Kat Xpvaurmos ev t@ Ilepi
modtelas dyct. mepi T epwTiK@y duetAeKkTar KaTA
~ > Ul > ~ 4
THY apxXTVv THs emypapoyevns “Epwrikns téexvys’
A A / 4
aAAGa Kai ev tats AvarpiBats Ta apamrAjova ypade.
“~ \
TolouTOTpoTa Twa €oT. mapa TH Kacciw, adrAa
A b) 4 ~ ~ ¢ #4 a \
Kat lowapy TO Hepyapnve pyrope: 8s Kat
extunOjnval dyow ex Tov BiBrAiwy 7a KaKas
Neyopeva Tapa Tots atwiKots tm’ °APnvodwpou
~ A ?
Tov oTwikod muaTevdevtos THY ev Ilepyaymw PrBALo-
> “a 4 A
Oyfknv: eit avtiteOfvat atta, Pwpabévtos Tod
4 ~
"AOnvodwpov Kat KwoduvevoavTos. Kal TooadTa
Lev Trept T@v aberoupevwy avTod.
~ cee
Teydvaar 6€ Zivwves ont: mpa@tos 0 ’EXearns,
e 4 \ e
mept ov AéEoev: SevTEpos avTos odTos* TpiToS
144
VII. 32-35. ZENO
pronounced the ordinary education useless: the
next is that he applies to all men who are not
virtuous the opprobrious epithets of foemen, enemies,
slaves, and aliens to one another, parents to children,
brothers to brothers, friends to friends.
Again, in the Republic, making an invidious con-
trast, he declares the good alone to be true citizens
or friends or kindred or free men; and accordingly
in the view of the Stoics parents and children are
enemies, not being wise. Again, it is objected, in
the Republic he lays down community of wives, and
at line 200 prohibits the building of temples, law-
courts and gymnasia in cities; while as regards a
currency he writes that we should not think it need
be introduced either for purposes of exchange or for
travelling abroad. Further, he bids men and women
wear the same dress and keep no part of the body
entirely covered. That the Lepublic is the work of
Zeno is attested by Chrysippus in his De Republica.
And he discussed amatory subjects in the beginning
of that book of his which is entitled “‘ The Art of
Love.” Moreover, he writes much the same in his
Interludes. So much for the criticisms to be found
not only in Cassius but in [sidorus of Pergamum, the
rhetorician. Isidorus likewise affirms that the passages
disapproved by the school were expunged from his
works by Athenodorus the Stoic, who was in charge
of the Pergamene library ; and that afterwards, when
Athenodorus was detected and compromised, they
were replaced. So much concerning the passages in
his writings which are regarded as spurious.
There have been eight persons of the name of
Zeno. First the Eleatic, of whom more hereafter ;
the second our present subject ; the third a Rhodian
VOL. II L 145
36
DIOGENES LAERTIUS
€ ts \ > / \ ¢ } € /
Podvos, THY eVTOTLOV YEYpApars loTopliayv eviaiav:
TéTapTos LoToptKos, THY IIvppov yeypadws oTpa-
relay eis “Iradtav Kal XixeAtav, adda Kal e7L-
TOUNY TOV TrETpAy.LEvWY ‘Pupotee re kat Kap-
/ / “€ / 4 i
xn6oviors: méeumtos Xpvoinmov pabytys, BiBrLa
pev oAtya YEYPAPos, pabyras d€ mAeiaTous Kara
Achourass extos tatpos ‘Hpodinreros, vojoa pev
txavos, ypaisar 8 arovos: EBdojLos ypappatiKos, ov
mpos Tots aAAots Kal emrypappata PépeTat’ Gydoos
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vonjoa Kal épunvedaar cadis.
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avTod, ol d€ ouceT ay eva. TOV Ets BiBAvoypagiav
TIE WTTOPEVOW atT@ tap *Avtiydvov, od Kal Tpodeds
fv tod maiSds ‘AAKvovéws. Sidmerpay Sé qore
BovAnbets AaBetv adrod o *Avtiyovos emoincev avTa
TAacTa@s ayyeAPhvat ws ein TA ywpta avTod mpos
Tov TroAcuiWwy adypnyeva’ Kat aKxv0pwracavTos,
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opas, edn, ‘OT ovK Eat O TrADDTOS adtagopor ;
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Ilepi BaotXecas.
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Oveorns.
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II pds rovs TLAdtwvos VOpPLOUS Ee
146
VIL 35-36. ZENO
who wrote a local history in one volume ; the fourth
a historian who wrote about the expedition of Pyrrhus
into Italy and Sicily, and besides that an epitome of
the political history of Rome and Carthage ; the fifth
a pupil of Chrysippus, who left few writings but many
disciples ; the sixth a physician of the school of
Herophilus, a competent practitioner, though a poor
writer ; the seventh a grammarian, who besides other
writings has left behind him epigrams; the eighth
a Sidonian by birth and an Epicurean philosopher,
lucid both in thinking and in style.
Of the many disciples of Zeno the following are
the most famous: Persaeus, son of Demetrius, of
Citium, whom some call a pupil and others one of
the household, one of those sent him by Antigonus
to act as secretary ; he had been tutor to Antigonus’s
son Haleyoneus. And Antigonus once, wishing to
make trial of him, caused some false news te be
brought to him that his estate had been ravaged
by the enemy, and as his countenance fell, “* Do
you see, said he, “that wealth is not a matter
of indifference ?”’
The following works are by Persaeus :
Of Kingship.
The Spartan Constitution.
Of Marriage.
Of Impiety.
Phigestes.
Of Love.
Exhortations.
Interludes.
Four books of Anecdotes.
Memorabilia.
A Reply to Plato’s Laws in seven books.
147
37
38
39
DIOGENES LAERTIUS
"Apiotwy MudAriddov Xios, 6 THv ddvagpoptay
elonynodpLevos. ”HptAAos Kapx7Sovios, 6 6 THY em-
oTnpny téXos elTT@V. Atovicuos 6 jeTabewevos els
THY TOOVHV" Oud yap opodpay opbahuiav wKvnoev
ert Aéyew Tov movov adtadopov: otros Hv “Hpa-
KAewTns. Ldatpos Boozropravos: KAeavOyns Daviov
pe € } 5 i A > 4 x “a N >
go.os, 0 dvadeEapevos tTHv axyoAnv: dv Kal ad-
wpotou Tals okAnpoxnpots déATois, at ports pev
ypagpovra, SuaTynpovor b€ ta ypadévta. dinKouvge
>) Ss A \ KA 4 @ \ \ 7, /
gaipos Kat KAeavbous peta tv Zyvavos
TeAeuvTHv: Kal A€Eopev rept atdrod ev rH Ilepi
KXeavéous. joav 6€ Zivwvos pabntrat Kal olde,
Kala dnow “ImmdBotos: DiAwvidyns OnBaios, Kard-
urmos Kopiv@tos, Hooerdwvios’ AAcEavdpevs, AOnve-
dwpos Lorevs, Zyvwv Ydavios.
Kowy 6€ mepl mavtrwy T&v oTwkdv doypatwv
” 4 ? ~ / > a , \ \ la
ed0€€ por ev TH LZivuvos eireiv Biw, d1a TO TodToV
KTioTyVY ‘yeveoBar THs aipéoews. EoTL ev oOvV
? ~ A 4 / 4 / ? e
avToU Kal Ta Tpoyeypappeva BrBAia zoAAa, ev ots
eXdAncev ws ovdets TOV oTwiK@v. Ta dé Soypara
~ > / / > 3 oN 4
Kow@s éott Tade: AeAexyPw 6° emt Kepadawr,
WOTEP KAL ETL TOV aMuv movetv etw0apev.
Tpeeph pac civat Tov KaTG pirooopiay doyov:
etvat yap avdrob TO poev TL puarKor, TO O€ nOucov,
To b€ Aoyixdv. ovTw Sé mp@tos dretAe Zivwv o
Kurveds év t@ epi Adyou Kat Xpvoummos ev TH a”
\ 4 \ > ~ 4 ~ ~ \ 3
Ilepi Adyou Kai ev TH a’ THY Dvoixdv Kat “AmoA-
° Perhaps an error for Zeno of Tarsus.
» Yaertius adheres to his plan of arranging doctrine under
two heads: (1) a general or summary, (2) a particular,
treatment: cf. inf. vii. 48 xepadrawdds . . . Kara pmépos.
Here follows a valuable and full doxography, extending to
148
VII. 37-39. ZENO
Ariston, the son of Miltiades and a native of Chios,
who introduced the doctrine of things morally
indifferent ; Herillus of Carthage, who affirmed
knowledge to be the end; Dionysius, who became a
renegade to the doctrine of pleasure, for owing to
the severity of his ophthalmia he had no longer the
nerve to call pain a thing indifferent : his native place
was Heraclea; Sphaerus of Bosporus; Cleanthes,
son of Phanias. of Assos, his successor in the school:
him Zeno used to compare to hard waxen tablets
which are difficult to write upon, but retain the
characters written upon them. Sphaerus also be-
came the pupil of Cleanthes after Zeno’s death, and
we shall have occasion to mention him in the Lzfe of
Cleanthes. And furthermore the following according
to Hippobotus were pupils of Zeno: Philonides of
Thebes ; Callippus of Corinth ; Posidonius of Alex-
andria ; Athenodorus of Soli; and Zeno of Sidon.¢
I have decided to give a general account of all the
Stoic doctrines in the life of Zeno because he was
the founder of the School. I have already given a
list of his numerous writings, in which he has spoken
as has no other of the Stoics. And his tenets in
general are as follows. In accordance with my usual
practice a summary statement must suffice.?
Philosophie doctrine, say the Stoics, falls into three
parts: one physical, another ethical, and the third
logical. Zeno of Citium was the first to make this
division in his Exposition of Doctrine, and Chrysippus
too did so in the first book of his Exposition of
Doctrine and the first book of his Physics ; and so
§ 160, collected from various sources; §§ 49-83 come from
Diocles. The classification is roughly as follows: divisions
of Philosophy, §§ 39-41 ; Logic, §§ 42-83 ; Ethics, §§ 84-131 ;
Physics, §§ 132-160.
149
DIOGENES LAERTIUS
AS8wpos Kal LvAAos ev 7H Tpwrw Tav His ta
Sdypara cicaywydv Kai Evdépoyos ev rH “HOcKF
orowyeewoe. Kal Avoyévns 6 BaBudAwvios Kat
Hocewdwvios.
Tatra de 7a pépy 6 pev “AmroAAddwpos Tozous
Karel, 6 5€ Xpvowmmos Kai Evdpopos etdy, addor
40 yevyn. eixalovaor d¢ Caw Hv pirocodiay, oaTots
41
uev Kal vevpois TO AoyLKOV TpocopoLOvVTES, Tots
Sé capKkwdeatépors TO HOiKdv, TH Se vy TO
duaikov. 7) TaAW wa Ta Lev yap EKTOS eivaL TO
Aoytxov, Ta S€ preva Tadra To nOiKov, Ta 0 e€ow-
TATW TO PYGLKOV. 7 AYP TapPopw: od Tov prev TrEpt-
BeBAnuevov dpaypov TO AoytKov, Tov d€ KapmoVv TO
nOiKdv, THY de yhv 7 Ta Sévdpa TO huotKov. 7 TOAEL
KaA@s TETELYLOpLEVN Kal KaTa AOYyov dvoLKOUpEVT.
Kal od8év pepos tod érépov amroxexpic8a, Kala
twes adtav dao, adda pepiyPar atta. Kat THY
mapadsoaw puKTHV emotouv. aAdou d€ mpaTov pev
TO AoytKov TaTTOVGL, SevTEpov dé TO PuvotKoV, Kal
tpirov 70 HOiKdv: av eote Zyvew ev 7T@ [lepu Aoyou
Kat Xpvourmos Kat “Apyédnpos Kat Evdpopos.
‘O pev yap IIroAeuaeds Avoyervns amo tav
AOicav apyerar, 6 8 *AmodAdddwpos devrepa Ta
noua, Ilavairtos de Kat Ilocedwvios amT0 TOV
duoikav dpxovra, Kaba dno. Davias o [looes-
dSwriov yvwpiysos ev TO TpwTw Tov [locedwreiwv
ayoAdv. 6 de KredvOns €& wepn dyat, dvadextixov,
pnTtopikov, nOrKov, modtiKov, puotkov, FeodAoytKov.
dAAo. 8 od rot Adyou tadra pépn gaciv, add’
atriis THs procodias, ws Zyvwv o Tapaevs. To
Sé Aoyixov pépos gacly evioe eis dvo durarpetabat
émornpas, els prTopikny Kai <is dvadeKTiKyy.
150
VII. 39-41. ZENO
too Apollodorus and Syllus in the first part of their
Introductions to Stoic Doctrine, as also Kudromus in his
Elementary Treatise on Ethics, Diogenes the Baby-
lonian, and Posidonius.
These parts are called by Apollodorus “ Heads of
Commonplace”; by Chrysippus and Eudromus
specific divisions: by others generic divisions.
Philosophy, they say, is like an animal, Logic cor-
responding to the bones and sinews, Ethics to the
fleshy parts, Physics to the soul. Another simile
they use is that of an egg: the shell is Logic, next
comes the white, Ethics, and the yolk in the centre
is Physics. Or, again, they liken Philosophy to a
fertile field : Logic being the encircling fence, Ethics
the crop, Physics the soil or the trees. Or, again, to
a city strongly walled and governed by reason.
No single part, some Stoics declare, is independent
of any other part, but all blend together. Nor was
it usual to teach them separately. Others, however,
start their course with Logic, go on to Physics, and
finish with Ethics; and among those who so do
are Zeno in his treatise On Exposition, Chrysippus,
Archedemus and Eudromus.
Diogenes of Ptolemais, it is true. begins with
Ethics ; but Apollodorus puts Ethics second, while
Panaetius and Posidonius begin with Physics, as
stated by Phanias, the pupil of Posidonius, in the
first book of his Lectures of Posidonius. Cleanthes
makes not three, but six parts, Dialectic, Rhetoric,
Ethics, Politics, Physics, Theology. But others say
that these are divisions not of philosophic exposition,
but of philosophy itself: so, for instance, Zeno of
Tarsus. Some divide the logical part of the system
into the two sciences of rhetoric and dialectic ; while
iow
43
DIOGENES LAERTIUS
Twes d€ Kal eis TO OpuKov clos, TO TEplL Kavovewy
Kal Kpurmpiay® éviou b€ 70 OpLKOV TEpLtatpodot.
To pev ovv mept Kavovenv KaL KpuTnpia Tropa
Aap Bavovar Tpos To THY aAnbevav evpetv’ ev avT@
yap Tas Tv pavraciay Svapopas drevObvovet.
Kal TO OptKoV be opotws mpos eTiyvwow THS
dAnbeias: dua yap TOY evVOLaY Ta mpay para
AapBaverar. THY TE _pyTopuny ETLOTHLNV odcay
Tov «bd Aéyew mept TOV ev dreLodw oye KaL THY
OvahentTuKny Tob opbas Siaréyeabar mepl Tov ev
epurTncer Kal dmoKpicer oywv: obev Kal ovTWwS
avrny opilovra, émuotiuny aAnbav Kat pevdov
KaL ovdeTepwv.
Kat Ty peev pyropuciy avrany eivar A€yovar
TpyLepyy” TO ev yap avras evar ovpBovdrcutixor,
TO O€ OuKaVLKOY, TO b€ € EYKWPLAGTLKOD.
Eivar 8 adris tiv Staipeow ets Te THY EUpeow
Kab eis THY Ppaow Kal eis THY Ta€w Kal Els THY
UrroKpLow. TOV de PaTopucov Aoyov els TE TO
TT PpOOLpLLOV Kal ets Thy OlnynoW Kal TA TpOS TOUS
avridikous Kal TOV emtAoyov.
TH duahexruxqy dvarpetobar els TE TOV Tepl Tov
onparvopeve Kal Tijs pais TOTTOV" Kal TOV [eV
TOV onpavopevev els TE TOV TEpL THY pavTaci@v
TOTOV Kal Ov €k TOUTWY dprorapevev Ackrav
akwwpdatwv Kal adToTeA@y Kal KaTYyopnuaTwY Kal
2 The word gavracia (=appearance or appearing) is a
technical term in Stoic logic for which no one English
equivalent is as yet unanimously adopted. It denotes the
immediate datum of consciousness or experience, whether
presented to sense or in certain cases to the mind. Hence
‘ presentation ” is nearer than ‘“‘ perception” or “ im-
pression.” It might be thought to correspond to Locke’s
Pz
VII. 41-43. ZENO
some would add that which deals with definitions and
another part concerning canons or criteria: some,
however, dispense with the part about definitions.
Now the part which deals with canons or criteria
they admit as a means for the discovery of truth,
since in the course of it they explain the different
kinds of perceptions that we have. And similarly
the part about definitions is accepted as a means of
recognizing truth, inasmuch as things are appre-
hended by means of general notions. Further, by
rhetoric they understand the science of speaking
well on matters set forth by plain narrative, and by
dialectic that of correctly discussing subjects by
question and answer ; hence their alternative defini-
tion of it as the science of statements true, false, and
neither true nor false.
Rhetoric itself, they say, has three divisions: de-
liberative, forensic, and panegyric.
Rhetoric according to them may be divided into
invention of arguments, their expression in words,
their arrangement, and delivery ; and a rhetorical
speech into introduction, narrative, replies to op-
ponents, and peroration.
Dialectic (they hold) falls under two heads: sub-
jects of discourse and language. And the subjects
fall under the following headings: presentations @
and the various products to which they give rise,
propositions enunciated and their constituent sub-
jects and predicates, and similar terms whether
direct or reversed, genera and species, arguments
‘* simple ideas,’ for which Hume substituted * impressions
and ideas”’; but this is hardly so; for gavracia: are
‘“‘ given”? as it were from without, and then with them as
materials the mind itself constructs general notions and
concepts.
153
44
45
46
DIOGENES*LALPR TUS
TOV Opoiwy opbav Kat vrTiwy Kal yev@v Kal
IQ A e 4 \ \ 4 \ 4 \
ElO@V, Opoiws dé Kal Adywv Kat TpOTwWY Kal ovA-
Aoytopayv Kal THv Tapa THy dwvyv Kal TA Tmpay-
/ 2 >
pata codiopatwv: wv elvar evdouéevous Adyous
\ 3
Kat aAnfevovtas Kal amopacKovtas owpitas TE
/ A
Kal TOUS Opolovs ToUToLs, eAALTrEtS Kal amrdpous
\
Kal Tepaivovtas Kal eyKeKadupevous KEpaTivas
TE Kal oUTLOGS Kal DepilovTas.
> A ~ ~ ” / A \
Eivat Oe THS Oiahenrucis LOLOV Tomov Kal TOV
TPOELpnfLEvOV TEpt avThs TAS puvijs, ev @ O€lk-
vuTau n ey Ypapparos pwvn Kat Tiva, Ta TOU Adyou
pépn, Kal mept codotktopod Kat BapBapiopod Kat
Toinpatwy Kat apdiBorAiwv Kat epi eppedods
~ ~ \
Pwvs Kal TEpl pLovatKys Kal TEpl Opwv KaTa
\
Twas Kal dtaipecewr Kat AdEewv.
Edypnotrotatny d6€ dacw elvar THY TeEpt THY
~ f \ ‘ es A 3 ,
oudoyropav Pewptav: TO yap amodetKTLKOV Epat-
i74 Ul \ \ / “A
vew, omrep ovpBdadAdeobar modAv mpos didpbwow TeV
SoypaTwv, Kal Ta€w Kal pYyNY TO EemLOTATLKOV
KaTaAnupa eudaivew.
> A \ 4 > \ 7 > 7
Eivat 6€ Tov Adyov adrov avoTynpa ex AnupaTwv
Kat émidopas: tov de auvdAdAoyiopov Aoyov ov
\ 3 4 \ >] 3 , / \
AoytotiKov éx TovTwY: THY 6 amdderEw Adyov dia
Ta@v paddov KatadapBavopevwy TO ATTOV KaTA-
Aap Bavopevov mepaivorta.
Tay d€ pavractay elvar TUTWOW ev pox, TOD
ovoparos OLKELWS PET EVIVEYLEVOV am70 TOV TUT
<TOV> ev TH KNPD® v0 TOD dakTvAtov ywopeveny
THs O¢€ gavracias TH Lev KaTAANTTURnY, THY
d¢ axaradnmrov: Karadnnrucny jeev, AV KpuTjpvov
elvar TOV TpaywaToy dact, THY ywopevnv arto
UmapXoVvTOS KaT avTO TO Umapxov evaTreoppayt-
154
Vil.*48—46, ZENO
too, moods, syllogisms and fallacies whether due to
the subject matter or to the language; these in-
cluding both false and true and negative arguments,
sorites and the like, whether defective, insoluble,
or conclusive, and the fallacies known as the Veiled,
or Horned, No man, and The Mowers.
The second main head mentioned above as belong-
ing to Dialectic is that of language, wherein are
included written language and the parts of speech,
with a discussion of errors in syntax and in single
words, poetical] diction, verbal ambiguities, euphony
and music, and according to some writers chapters
on terms, divisions, and style.
The study of syllogisms they declare to be of the
greatest service, as showing us what is capable of
yielding demonstration ; and this contributes much
to the formation of correct judgements, and their
arrangement and retention in memory give a scientific
character to our conception of things.
An argument is in itself a whole containing
premisses and conclusion, and an inference (or
syllogism) is an inferential argument composed of
these. Demonstration is an argument inferring by
means of what is better apprehended something less
clearly apprehended.
A presentation (or mental impression) is an im-
print on the soul: the name having been appro-
priately borrowed from the imprint made by the seal
upon the wax. There are two species of presenta-
tion, the one apprehending a real object, the other
not. The former, which they take to be the test of
reality, is defined as that which proceeds from a real
object, agrees with that object itself, and has been
imprinted seal-fashion and stamped upon the mind :
Foo
47
48
DIOGENES LAERTIUS
opevny Kal evaTroLE ay wevny: axarahnmrov d€ THY
pi) G70 dTapXovTos, 7 azo UmapXovTos pev, Ly
>
Kat avTo d€ TO Umdpxov' THY pn Tpavy poe
EKTUTIOV.
\
Adrnv dé THY diadexTiKHY avayKalay elvat Kal
3
apeTnv ev elder mepieyovoay apeTds: THY T ampo-
TTWOLav ETLoTHUNY Tob OTE Set cuvyKaTtaTibecBat
Kal yn THY 8 avetkatoTyTa laoyupov Adyov mpOds
‘ > / oe ee 4 b) ~ s See) /
TO ELKOS, WOTE [LT EVOLOOVaL aUT@* THY 8 aveAeyEtav
laxuv ev Aoyw, Wore py amayecOa bm’ adTod ets
TO avTiKetpevov' THY O° dpaTraldTnTa ew ava-
pépovoay tas davracias él tov opbov Adyov.
> 4 \ 3 4 \ ‘! 4 > ~
auTyV Te THY ETLOTH UNV pacw 7 KaTaAnbw acPadAy
ew ev havtacia@v mpooddfer apeTamTwTov vm
Aoyov. ovK avev dé THs SiadeKTiKs Dewpias Tov
A »” > 4 f ‘ > \
cogpov amTwrov ececbat ev Adyw: TO Te yap adnBes
Kat 70 eddos dtaywwoKxecbar bm atThs Kal TO
\ 4 > > Ul 4 “
miGavov To 7 audiBddrws reyouevov ScevKpwwetcbar:
xwpis 7 avrHAs ovK eivar 60@ épwrayv Kal azo-
KpiveoOar.
/ A A > a > / 4
Atareivey de THY Ev Tats amodaceat mpoTreTELay
Kal ETL TA yivopeva, WoT els GkKoopiay Kal eiKato-
/
TnTa TpeTecbar Tovs ayvpvacTous ExovTas Tas
gpavracias. ovK dAdAws 7 of€vv Kal ayyxivouv Kat
‘ v4 A 3 / / ‘ /
To OAov dewov ev Aoyors davyjcecbat Tov coddv:
Tov yap avrod eivar opOds diadéyecBar Kai dra-
Aoyilecbar Kai rob atrot mpos Te TA TpoKEipeva
SuadexBivar KQl TpOs TO EpwTaLEvoV amoKpivacbat,
aTTEp Eparetpov dvadeKTiKHs avopos eivat.
¢ Cf. Plat. Mor. 874 £, and ™ §§962, SB:
156
Vil, 46-48. ZENO
the latter, or non-apprehending, that which does
not proceed from any real object, or, if it does, fails
to agree with the reality itself, not being clear or
distinct.
Dialectic, they said, is indispensable and is itself a
virtue, embracing other particular virtues under it.?
Freedom from precipitancy is a knowledge when to
give or withhold the mind's assent to impressions.
By wariness they mean a strong presumption against
what at the moment seems probable, so as not to
be taken in by it. Irrefutability is strength in
argument so as not to be brought over by it
to the opposite side. Earnestness (or absence of
frivolity) is a habit of referring presentations to right
reason. Knowledge itself they define either as un-
erring apprehension or as a habit or state which in
reception of presentations cannot be shaken by
argument. Without the study of dialectic, they say,
the wise man cannot guard himself in argument. so
as never to fall; for it enables him to distinguish
between truth and falsehood, and to discriminate
what is merely plausible and what is ambiguously
expressed, and without it he cannot methodically
put questions and give answers.
Overhastiness in assertion affects the actual course
of events, so that, unless we have our perceptions
well trained, we are liable to fall into unseemly
conduct and heedlessness ; and in no other way will
the wise man approve himself acute, nimble- witted,
and generally skilful in argument ; for it belongs to
the same person to converse well and to argue well,
to put questions to the purpose and to respond to
the questions put; and all these qualifications are
qualifications belonging to the skilled dialectician.
157
49
50
51
DIOGENES LAERTIUS
"Ev otv Tots Aoytxois Tabr’ avrots SoKet Kepa-
Aawwdds. Kal wa Kat Kara }4€pos eUmoupev Kal
70, ATEp adray els 77IV EloaywyiKny Teiver
Téexynv, Kal adra emt AELews TiPnor AtoKAns o
Mayvns év 7H “Emdpon4 tv didocddav, réywv
ovTws:
“°Apéoxet Tots LtwuKots TOV Trept pavracias
Kal aioBnjcews mpoTarrew doyov, Kabore 70
KpLTNpLov, @ ua aAnbeva tav mpaypatov yo
oKETAL, KaTa ‘yevos pavragia eoTt, Kat Kabore 6
mrepl ovyKkaTtabéecews Kal 0 mrepl Katadnipews kad
vorncews Adyos, Tpoaywy TaV dav, ovK avev
pavracias CUVLOTATAL. mponyetTat yap 7 pavracia,
ei?’ J didvova exAadnrucn Umapyovoa, 6 macyxel
Ure THS pavtacias, TOOTO exdeper Adyw.
Avadéper 5€ davracia Kal davracua’ davracpa
pev yap é€ott ddKnots diavotas ola yiveTat KaTa
TOUS Unvous, pavracia b€ EOTL TUTWOLS ev wuyn,
rovteéoTw aAdoiwats, ws o \pvourmos € ev TH SevTepa
Tepe puxijs vplorarar. od yap SeKTéov THY
TUTWOW otovet TUTOV oppayLaripos, €mel av-
eVOEKTOV € €att 70AAovs TUTOUS KATA TO avo TEpt
To avTo yivecBar. voeirar de [7] pavtacia 7 n a6
Ud pXovTos KaTa TO dTapxov evaTOpLeuaypevn
Kal evaTOTETUTMEVT) Kal evaTeadpaytopevn, ota
ovK GV YEVOLTO ATO [41) UTApPXOVTOS.
Tév 6€ davraciav Kar atrovs at pev etow
¢ Cf. supra, §38 note. This distinction between the general
and particular treatment is also frequent in Sextus Empiricus :
e.g. Pyrrh. Hyp. i. 5 6 xa@dXov Adyos as opposed to 6 etdixds
AOdyos.
158
VII. 48-51. ZENO
Such is, summarily stated, the substance of their
logical teaching. And in order to give it also in
detail, let me now cite as much of it as comes
within the scope of their introductory handbook.
I will quote verbatim what Diocles the Magnesian
says in his Synopsis of Philosophers. ‘These are his
words :
“The Stoics agree to put in the forefront the
doctrine of presentation and sensation, inasmuch as
the standard by which the truth of things is tested is
generically a presentation, and again the theory of
assent and that of apprehension and thought, which
precedes all the rest, cannot be stated apart from
presentation. For presentation comes first; then
thought, which is capable of expressing itself, puts
into the form of a proposition that which the subject
receives from a presentation.”
There is a difference between the process and
the outcome of presentation. The latter is a sem-
blance in the mind such as may occur in sleep,
while the former is the act of imprinting some-
thing on the soul, that is a process of change, as
is set forth by Chrysippus in the second book of
his treatise Of the Soul (De anima). For, says he,
we must not take “ impression ”’ in the litera] sense
of the stamp of a seal, because it is impossible to
suppose that a number of such impressions should be
in one and the same spot at one and the same time.
The presentation meant is that which comes from a
real object, agrees with that object, and has been
stamped, imprinted, and pressed seal-fashion on the
soul, as would not be the case if it came from an
unreal object.
According to them some presentations are data of
159
52
DIOGENES LAERTIUS
> U € >) ” 3 A A € > >
atoOyntikat, at 6 ov’ aloOnrikal pev at du at-
I av > 4 / 3 >
aOy7ypiov 7 atobyrnpiwvy AapBavoyevar, ovK al-
A 3 e A ~ 4 4 ~ b]
aAy7iKat 6 at dua THS dtavolas KaBbamep THY a-
/ \ ~ ¢ ~ f vA
cwuaTwy Kat Tov aAAwY THY Adyw AapBavopéevwr.
Tov O€ aloOynTiK@y <al mev> amo UmapyovTwY eT
A , A a
eifews Kal ovyKatabécews yivovta. etal dé Tav
davtaci@v Kal eudacets al woavel amo vm-
ApYOvTwY yivopevat.
” “~ ~ e if ” / e A
Er. tav davraci@yv at pev eto. AoyiKai, at de
4 \ \ ig “~ “A f v
aAoyou Aoyixal pev at TOV AoyiKav Cowv, adoyou
~ > =
dé al TaV aroywv. at pev odv AoyiKal vonoets
A
etoiv, at & adXdoyou od TeTvXHKAGW GVOpaToS. Kal
e J >? f e A a” 4 a
at pév elor TexviKal, at d€ ateyvory addAws yodv
Gewpeirar varo Texvitov etkwy Kat dAAws v0
>
aTEXVOV.
4 A / \ 4 A J >
AioOnais de A€yetar KaTa Tovs UTwiKovs TO T
~ “ A ~
ad’ nye“oviKod mvedua emt Tas aioOynoes SipKov
.) ¢ 3 3 ~ / \ ¢ A A >
Kat n Ov avTa@v Karadnypis Kal 4 TEpt Ta al-
oOyrhp.a KaTacKevy, Ka’ WV TWES TNpOL yivovTaL.
\ e > 4 \ W a € 4 4
Kal 7 eveépyera de atobnos KaAeirar. 7 de KaTa-
Anypis yiverat Kat avrovs atobjce. pev AevKwv
A 4 A iA \ s / A aA
Kal peAavwv Kal Tpayéwy Kal Aelwy, Adyw bé TAY
du amodei€ews ovvayouévwv, womep Tod GFeovs
iw “A a A 4
elvat, Kal mpovoeiy TOUTOUS. TMV yap vooupevwv
A A A / > 4 A A >]
TA plev KaTa Tepintwow evonOy, ta Se Kal
e / \ A 3 > / A A A
GmowTynTa, Ta d€ Kat avadoyiay, Ta de KaTa
/ \ A 4 / A A 3
peraGeow, ta de Kata ovvbeow, Ta de KaT
evavTlwow.
160
VII. 51-52. ZENO
sense and others are not: the former are the im-
pressions conveyed through one or more sense-organs ;
while the latter, which are not data of sense, are
those received through the mind itself, as is the
ease with incorporeal things and all the other pre-
sentations which are received by reason. Of sensuous
impressions some are from real objects and are accom-
panied by yielding and assent on our part. But there
are also presentations that are appearances and no
more, purporting, as it were, to come from real objects.
Another division of presentations is into rational
and irrational, the former being those of rational
creatures, the latter those of the irrational. Those
which are rational are processes of thought, while
those which are irrational have no name. Again,
some of our impressions are scientific, others un-
scientific : at all events a statue is viewed in a totally
different way by the trained eye of a sculptor and
by an ordinary man. :
The Stoics apply the term sense or sensation
(aio Oyo1s) to three things: (1) the current passing from
the principal part of the soul to the senses, (2) appre-
hension by means of the senses, (3) the apparatus of
the sense-organs, in which some persons are de-
ficient. Moreover, the activity of the sense-organs
is itself also called sensation. According to them it
is by sense that we apprehend black and white,
rough and smooth, whereas it is by reason that we
apprehend the conclusions of demonstration, for in-
stance the existence of gods and their providence.
General notions, indeed, are gained in the following
ways: some by direct contact, some by resem-
blance, some by analogy, some by transposition,
some by composition, and some by contrariety.
VOL. II M 161
53
54
DIOGENES LAERTIUS
ne \ / A > >? / \ >? /
Kara trepintwow pev ovv evo7nby ta atcOnra:
/
Kal’ ouorotnta d€ TA amd TIWOS TapaKeEtpmevon,
e / > \ ~ >) 4 3 3 f
ws LwKpatns amo THs elKovos: Kat’ avadoyiay
: ~ \ \ ?
de ad€yTikas pev, ws o Tirvos Kat KirdAwy:
~ , e e A \ \ /
pewwrTik@s d€, ws Oo IIuypatos. Kal TO KevTpov
de THS yas KaT avadoytay evonOy amo THY pLKpO-
Tépwv odapov. Kata peTabecw dé, oiov opbaAnot
aN ~ , \ 4 A ? / e
emt TOD aoTHPous: Kata avvOeow de evonby ‘lm70-
KévTaupos’ Kal KaT évayTiwaw Odvatos. voetrat
A \ \ / f ¢e ‘ A A e
d€ Kal KaTa peTaBaciy Twa, ws Ta AEKTA Kal O
vA ~ A “~ f , \ > ?
TOTm0s. vorKWs de voetrar dikaiov Te Kat ayalov:
\ e Y 4
Kal KaTa oTépyaow, olov ayeip. Tordde TWA Kal
A / ‘\ >? / \ /
Tept pavracias Kat atobjnoews Kat vonoews doy-
4
patilovot.
K / be ~ LA a , \ 4 4
pityjpiov de THS adnfeias dacit Tuyxdvew THY
A /
KaTaAnnrikny pavTaciay, TovTéoTt THY amo vm-
dpyovtos, Kaba dyno. Xpvoirmos ev TH duwdeka
PX Sy 7 rE 7 7
tov Duoiudy Kat “Avtimatpos Kat *Amoddo-
e \ \ , / u
Swpos. oO pev yap Bonfos xpitjpia mAetova
> / ~ \ w A ” \ ?
amoAeiet, voov Kat atabnow Kal opeEw Kal ém-
/ e \ 1 , , \ ¢e \
aoTnunv: o de Xpvaim7os Suadepopevos mpos avdrov
9 e / \ , en a
év T@ mpwrw Ilepi Adyou Kpirynpia Pdynow etvar
> ¢e
alaOyow Kat mpdoAnypuw: €ote & 7 mpodAnus evvora
\ ~ 4 wy” / ~ >
dvoixn Tav Kabddov. aAdAot dé TWEes THY apyato-
, ~ A >] A a ’ >
TEP UT WLKOV TOV opQov Aoyov KptT7pltav Q7Ta-
162
VIL. 53-54. ZENO
By incidence or direct contact have come our
notions of sensible things; by resemblance notions
whose origin is something before us, as the notion
of Socrates which we get from his bust ; while under
notions derived from analogy come those which we
get (1) by way of enlargement, like that of Tityos
or the Cyclops, or (2) by way of diminution, like
that of the Pygmy. And thus, too, the centre of the
earth was originally conceived on the analogy of
smaller spheres. Of notions obtained by transposi-
tion creatures with eyes on the chest would be an
instance, while the centaur exemplifies those reached
by composition, and death those due to contrariety.
Furthermore, there are notions which imply a sort
of transition to the realm of the imperceptible :
such are those of space and of the meaning of terms.
The notions of justice and goodness come by nature.
Again, privation originates notions ; for instance, that
of the man without hands. Such are their tenets
concerning presentation, sensation, and thought.
The standard of truth they declare to be the
apprehending presentation, 7.e. that which comes
from a real object—according to Chrysippus in the
twelfth book of his Physics and to Antipater and
Apollodorus. Boéthus, on the other hand, admits
a plurality of standards, namely intelligence, sense-
perception, appetency, and knowledge; _ while
Chrysippus in the first book of his Exposition of
Doctrine contradicts himself and declares that sensa-
tion and preconception are the only standards,
preconception being a genera] notion which comes
by the gift of nature (an innate conception of
universals or general concepts). Again, certain
others of the older Stoics make Right Reason the
163
55
56
DIOGENES LAERTIUS
/ € € 4 3 ~ \ 4
Aeizovaw, ws 0 llogerdwrios €v t@ Ilept Kpirnptiov
fyat.
Tis dé dtadextixis Gewpias oupdavws doxet
Tots mAeloTrois amo TOO mept dwvns evapyeobar
/ ” \ A 34 / nn \
Tomov. €aTt d€ dwn anp TeTANypEevos 7 TO LdLOV
alc@yntrov axons, ws gnou Avoyévns o BaBudAawos
? and A ~ / ? 4 3 \
ev 7H Ilept dwvas téyvn. Cwov pév core hurt)
DUAN e A e ~ / > 4 > ”
anp vo opuns memAnypevos, avOpumov 8° EeoTw
évapOpos Kal amo dtavoias ek7EuTomEern, ws Oo
Avoyévns dynoiv, nris amo dexatecodpwy eTav
~ \ ~ > 9 \ ¢ \ \ \
reAcvodrat. Kal o@pa d eoTW 7 dwvn KATA TOUS
> A
Srwikovs, ws dynaw “Apyédnucs 7 ev 7H Ilepi
~ \ / A > f \ 4
duns kat Avoyévys Kat “Avtimarpos Kat Xpvo-
inmos ev TH Sevtépa TaV Dvoikdv. may yap To
ToLooV GMa €oTt Trovet SE PwvT TpocLovaa Tots
> / 3 A ~ 4 Ul / >?
akovovow amo Tov dwvotvTwy. AéEis SE eoTU,
e , \ 9 r o
as dyat Avoyevns, pwr eyypapparos, otov
e / 4 be > A A > 4
Hpépa. Adyos b€ eoTt Gwvyn aonuavTiKn azo
, 3 /. ‘a e iy > a 4
Suavoias éxmeuTopnevn, oiov “Hyépa eort. dia-
/ 3 4 / ? ~ \
Aextos 6€ €ott AdEis Kexapaypéevyn eOviKds TE Kat
“EdAnuxds, 7 A€Ets Toran, TovTéoTe. Towa KaTA
dudAeKrov, olov Kata pev THY ’ATOida OddAarTa,
Kata O€ THY ‘lada ‘“Hyepn.
Tis d€ AeEews ororyeta eoTL TA ElKooLTécoapa
ypappata. tpiy@s de A€yerar TO ypappa, TO TE
A ¢ ~ \
aro.yeiov 6 TE yapaKTnp Tov oToLYEloV Kal TO
164
VII. 54-56. ZENO
standard; so also does Posidonius in his treatise On
the Standard.
In their theory of dialectic most of them see fit
to take as their. starting-point the topic of voice.
Now voice is a percussion of the air or the proper
object of the sense of hearing, as Diogenes the
Babylonian says in his handbook On Voice. While
the voice or cry of an animal is just a percussion of
air brought about by natural impulse, man’s voice is
articulate and, as Diogenes puts it, an utterance of
reason, having the quality of coming to maturity at
the age of fourteen. Furthermore, voice according
to the Stoics is something corporeal: I may cite for
this Archedemus in his treatise On Voice, Diogenes,
Antipater and Chrysippus in the second book of his
Physics. Yor whatever produces an effect is body ;
and voice, as it proceeds from those who utter it to
those who hear it, does produce an effect. Reduced
to writing, what was voice becomes a verbal expres-
sion, as day; so says Diogenes. A statement or
proposition is speech that issues from the mind and
signifies something, e.g.“ It is day.’’ Dialect (du4-
AexTos) means a variety of speech which is stamped
on one part of the Greek world as distinct from
another, or on the Greeks as distinct from other
races: or, again, it means a form peculiar to some
particular region, that is to say, it has a certain
linguistic quality ; e.g. in Attic the word for “ sea ”’
is not Garacca but GdAarra, and in Ionic “ day ’’ is
not 7pepa but +)pepy.
Elements of language are the four-and-twenty
letters. ‘‘ Letter,’ however, has three meanings :
(1) the particular sound or element of speech; (2)
its written symbol or character; (3) its name, as
165
DIOGENES LAERTIUS
57 ovoa, olov “AAda: dwvynevta b€ eat. THV OTOL-
YElwY ETTA, A, €, N, Lt, 0, VU, w adwvra Oe e€, B,
y, 0, K, 7, T. Svapeper b€ dwv7y Kai AEs, Ort
pwvy pev Kal o Hxds €aTt, A€Eis SE TO evapOpov
LOVov. Actus d€ Adyou Ovageper, ort Adyos Gel
onuavTiKos eott, AdEts b€ Kal donpos, ws 7 Batrups,
Adyos de AiSuudtals dtadeper de Kal TO déyew
Tob mpopepecbar: mpodéepovTar pev yap at pwvat,
Aéyerar b€ Ta mpaypara, a on Kal AexTa Tuyxaver.
Tob de Adyou € €or! pepn TEVTE, ws pyar Avoyevns
7 eY TO Ilep L dwvis Kal Xpvourmos, ovop.a,
mpoonyopia., uc ovvdeopos, apUpov: 6 6° ’Avzi-
TATpOS Kal THY pecoTnta tiOnow ev tots ITlepi
A€Eews Kal TOV Aeyopeveny.
58 “Kore d€ mpoonyopia pev Kata tov Avoyevny
pepos Adyou onuaiveyv Kowhv TovTnTa, otov
“Av@pwros, “Immos: dévoua d€ é€ote pépos Adyov
dnAody (diay wovdTnTa, olov Atoyévns, UwKparns:
phya o€ eoTt }€pos Adyou onpatvov acuvlerov
KaTnyopni.a, WS 0 Avoyevns, H, WS TWeES, orotxetov
Noyou ANTWTOV, ONatvov TL GUYTAKTOV TeEpi Twos
7 Twav, olov lpadw, Aéyw: ovvdeopos Sé éort
pepos AOyou antwrov, avvdovv Ta pEpyn TOU Adyou:
apOpov d€ €or. orotxetov Adyou mTwTiKdV, diopiCov
Ta yeévn TOV ovoyxaTwy Kat Tovs apiDuous, otov
"O, gil libg. Ot. Tie
59 Aperat de Adyov eict mévte, ‘EXAnviopds,
capyvera, ouvTouia, mpetov, KatacKkevn. “EA-
Anvispos pev obv e€ott Ppdo.s adidmTwros ev TH
@ i.e. the Babylonian. ® Probably “‘ adverb.”
¢ Se. Apollodorus and his school : cf. inf. § 64.
¢ = “the,” masc., fem. and’ neut., singiler and plural.
166
VII. 57-59. ZENO
Alpha is the name of the sound A. Seven of the
letters are vowels, a, e, &,7. 0. u, 6, and six are mutes,
b, g,d,k, p,t. There is a difference between voice
and speech ; because, while voice may include mere
noise, speech is always articulate. Speech again
differs from a sentence or statement, because the
latter always signifies something, whereas a spoken
word, as for example (Airvpt, may be unintelligible—
which a sentence never is. And to frame a sentence
is more than mere utterance, for while vocal sounds
are uttered, things are meant, that is, are matters
of discourse.
There are, as stated by Diogenes @ in his treatise
on Language and by Chrysippus, five parts of speech :
proper name, common noun, verb, conjunction,
article. To these Antipater in his work On /¥Vords
and their Meaning adds another part, the “ mean.” ?
A common noun or appellative is defined by
Diogenes as part of a sentence signifying a common
quality, e.g. man, horse ; whereas a name is a part
of speech expressing a quality peculiar to an in-
dividual, e.g. Diogenes, Socrates. <A verb is, accord-
ing to Diogenes, a part of speech signifying an
isolated predicate, or, as others® define it, an un-
declined part of a sentence, signifying something
that can be attached to one or more subjects, e.g.“ I
write,’ “I speak.” A conjunction is an indeclinable
part of speech, binding the various parts of a state-
ment together; and an article is a declinable part
of speech, distinguishing the genders and numbers of
nouns, é.g. 0, 1}, TO, ol, at, TA.4
There are five excellences of speech—pure Greek,
lucidity, conciseness, appropriateness, distinction.
By good Greek is meant language faultless in point
107
60
61
DIOGENES LAERTIUS
TEXVLK) KGL ay e(Kala ovvndera: capyveca b€ €oTL
Ackts yveopipes TapoTaoa 70 voovpevov" GuV-
TopLio. d€ éoTt Aekis aura TA avayKala mepréxovea
™pos OT Awow TOU pay paros: mpeTmov d€ €oTL
deEts,_ olkela TH mpaypate KAaTAoKEV?) 6€ €OTL
déEts exrepevyvia TOV Louw Lop.ov. o de Bap-
Bapiopos ek Tay Kaxi@v ré~ts eoTl mapa TO Bos
Tov evdoKkipovvTwy “EAAjvewv, coroixvopos b€ éate
Aoyos axatadAjAws cuvretaypevos.
Tlotnpa d€ eoTw, ws oO [locesdaos pnow ev
TH Uept Acfews eloaywyy, A€Ets EppueTpos 7 Ev-
pub j.os pLeTa OKEUTS TO Aoyoedes exPePynKvia’
To evpvOov 8’ elvat Td
yata peytaty Kat Acos aiOap.
moinous O€ €oTL oNayTiKOY Toinua, piunow
meprexov Oetwy Kat avOpwretwv.
“Opos 6€ €otw, ws dnow *Avtinatpos ev TH
mpwrw Ilepit dpwy, Adyos Kar avaAvow aap -
TLovTws expepopevos, 7, ws Xpvoimmos ev TH
Ilepit épwv, iotov amedoots. _Umoypagy O€ €or
doyos TUTWODS elodywv els TA TpaypyaTa, 7H Opos
amAovarepov THY Tob Opov Ovvapw mTpooevnvey -
[uévos. yevos O€ €oTl mAELovWY Kal dvapaiperov
evvon aT Ey ovAAnipus, otov Z@ov: TovTo yap 7rept-
ciAnge Ta KATO }€pos CHa.
"Evvonya d€ éeote davracua suavoias, ovre Tl
@ Nauck, 7.G.F.2, Fur. 839.
®’ The author seems to have confused ‘ term,’ which
Antipater defines, with “‘ definition,” which, as Chrysippus
says, is simply “ giving back ’’ the meaning in other words.
168
VII. 59-61. ZENO
of grammar and free from careless vulgarity.
Lucidity is a style which presents the thought in
a way easily understood ; conciseness a style that
employs no more words than are necessary for setting
forth the subject in hand; appropriateness lies in a
style akin to the subject ; distinction in the avoidance
ot colloquialism. Among vices of style barbarism is
violation of the usage of Greeks of ‘good standing ;
while there is solecism when the sentence has an
incongruous construction.
Posidonius in his treatise On Style defines a poetical
phrase as one that is metrical or rhythmical, thus
mechanically avoiding the character of prose ; an
example of such rhythmical phrase is :
O mightiest earth, O sky, God’s canopy.?
And if such poetical phraseology is significant and
includes a portrayal or representation of things
human and divine, it is poetry.
A term is, as stated by Antipater in his first book
On Terms, a word which, when a sentence is analysed,
is uttered with complete meaning; or, according
to Chrysippus in his book On Definitions, is a render-
ing back one’s own.2 Delineation is a statement
which brings one to a knowledge of the subject
in outline. or it may be called a definition which
embodies the force of the definition proper in a
simpler form. Genus (in logic) is the comprehension
in one of a number of inseparable objects of thought :
e.g. Animal; for this includes all particular animals.
A notion or object of thought is a presentation to
the intellect, which though not really substance nor
Zeller’s correction idiov amédocis for kai 7 amddocrs comes from
a scholion on Dionysius Thrax.
169
DIOGENES LAERTIUS
nv v ,
OV OUTE TOLOY, Woavet O€ TL OV KAL WOaVEL 7rOLOY,
e li > ,
Olov YiVETaL aVaTUTWULGA im7TOU Kal {Ln TApOVTOS.
3 4 > n~
Eidos 6€ €ott TO bao Tod yevous TEpLEeXopEVoY,
e e \ ~ lA C y+
ws vumo Tot Cwov o avOpwros mepiéyeTa. ye-
, , ? <
vikwratov d€ €aTW 6 yévos Ov yévos OUK Exel, OLOV
\ »¥ 3 nD 4 dé > “ io av 3D 3
TO Ov" ElotKwraTov d€ eaTw 6 eldos dv Eidos ovK
YU oe
EXEL, WoTTEp O LwKpaTns.
TAN 4 de > , € 3 \ “A to
taipeais O€ EOTL yévous 7) Els TA TPOGEXT €LOT
/ e a / \ , > Le b) \
town, otov Tav Cawv ta wey é€ote Aoyixa, Ta O€
” > >
dAoya. avridiaipects dé eat. yévous eis etdos
A \ bd e
TOLN KaTa TOvvaYTiOV, WSs av KaT a7ropacw, otoVv
Te ” \ 9 ‘ —-—_ 6 / \ » 5) 2 6 re
@v ovTwy Ta pev eoTw ayaba, ta 5’ ovK ayaba.
if e
UTrodtaipeais O€ €oTe Siaipecis em Sdratpecer, otov
“A + A 4 > b) / A 3 >) > /
Tay ovtwy Ta pév €otw ayaba, ta 5° ovK ayaba,
\ ~ > 3 “~ \ / > Ul ‘ \
kat Tav otc ayabav ra pév €oTe Kaka, Ta Oe
advadopa.
\ i b] / > 4 /
62 Mepiopos d€ €aTe yévous els TOTOUS KaTaTakts,
ws 0 Kptus: ofov Tav ayabav ra pév eote zrept
puxnv, Ta O€ TEPL Ga.
? 4
"AudiBodia d€ é€att AEEis BVO 7 Kal zrAciova
TpaypwaTa onuaivovoa AEeKTiK@s Kal KUpiWs Kal
‘ A 3 \ eo > @& \ 4 > U
Kata TO avTo €Uos, Wol aya Ta TrAciova ExdeEacBat
\ / \ re e Abr \ 4
KaTa TavTnvy tiv AéEw: otov AdAntpis méeTTWKE’
dnAobvTar yap ou avdrTis TO pev Tovodrov, OiKia
Tpis TémTWKE, TO O€ TOLODTOV, AVANTpPLA TETTWKE.
4
Avarexrixn Sé€ eotw, ws gdyat Ilocedwunos,
> / b] ~ \ ~ \ >) /
émoTnpn dadAynbav Kat ypevddv Kat ovdeTepwr-
a Cf. Stob. elaiaiGaeiae
170
VII. 61-62. ZENO -
attribute is quasi-substance or quasi-attribute.? Thus
an image of a horse may rise before the mind,
although there is no horse present.
Species is that which is comprehended under genus :
thus Man-is included under Animal. The highest or
most universal genus is that which, being itself a
genus, has no genus above: namely, reality or the
real; and the lowest and most particular species is
that which, being itself a species, has no species below
i, em. Socrates.
Division of a genus means dissection of it into its
proximate species, thus: Animals are either rational
or irrational (dichotomy). Contrary division dissects
the genus into species by contrary qualities: for
example, by means of negation, as when all things
that are are divided into good and not good. Sub-
division is division applied to a previous division :
for instance, after saying, “ Of things that are some
are good, some are not good,” we proceed, “ and of
the not good some are bad, some are neither good
nor bad (morally indifferent).”’
Partition in logic is (according to Crinis) classifica-
tion or distribution of a genus under heads: for
instance, Of goods some are mental, others bodily.
Verbal ambiguity arises when a word properly, right-
fully, and in accordance with fixed usage denotes two
or more different things, so that at one and the same
time we may take it in several distinct senses : e.g. in
Greek, where by the same verbal expression may be
meant in the one case that “A house has three
times ”’ fallen, in the other that “a dancing-girl ’ has
fallen.
Posidonius defines Dialectic as the science dealing
with truth, falsehood, and that which is neither true
171
63
64
DIOGENES LAERTIUS
TUyXaveEl 5° avrn, ws o Xpvourmes Pnoe, mrept
OnuaivovTa Kal OnNLALWopeve.. ev pev ovv TH Trept
pwvis Jewpia TOLADTA Aéyerau Tots UrwuKcois.
‘Ey d€ TO TEpt TOV TpaywaTov Kal TOV onpau-
voLevoy ToT TETAKTAL O TrEpl AexT@v Kal avto-
Teh@v KaL détwpdtwv Kat ovMoyropav Aoyos
Kal O Trept Murray TE KQL KATHYOpHLAaTWY Kal
opba@yv Kat vmTiov.
Maat dé [ro] Aexrov eivat TO Kata avraciav
AoyiKnv dprarajLevov. TOV d€ Acker av Ta ev
Aéyovow elvat avroreAn ol LrweKoi, Ta 0 Muri.
eMium pev ody €aTL TA avamapTLaToV éXovra THY
éxdopav, oiov VT ‘pager: emlyToojuev yap, Tis;
avroTeAy 0° €oTl Ta amnpTiopevyy exovra THY
exgopav, oiov T pager LwKparns. ev peev obv Tots
eAAuréot AeKTOts TETOKT OL Ta KaTYHYopnuaTa, Ev OE
Tots avtoteAéat Ta aftwyata Kai ot avdAdoytopot
\ \ 3 Uy \ \ ,
Kal Ta EpwTnuaTa Kal TA TUGpATA.
"Eore O€ TO KaTNyOpHLa TO KATA TWos ayopEvo-
[evov 7 TpGyu~a ouvTAaKTOV TEpL TiWos H TWO,
ws ot mept “AmroAAddwpov dacw, 7 AexTov €AALTES
cuvTaKTov opOy TTUOEL mpos akunpatos yEeveow.
TOV be KATH YOpHLATwV Ta pev €or oupBapara.,
olov To “‘ ba méT pas meiv.” * Kal 7a [Lev ore
TOV KATHYOPHLaATwWY op8d, a. O° UTTLA, a 5
ovdeTepa. opba juev ov EOTL 7a. ouvTacaopeva
pug TOV Thayiev TMTWOEWY TPOS KATHYOPHWATOS
yeveowv, otov “Axover, ‘Opa, Avadéyetar? varia
a ** T)irect Predicate’’ answers to our Active Verb,
‘* Predicate reversed ”’ to our Passive ; cf. supra, 43.
’ We should expect ra dé rapacupBayara to follow (ef.
Luc. Vit. Auct. 21). By mapactpBaya is meant an im-
172
VII. 62-64. ZENO
nor false; whereas Chrysippus takes its subject to
be signs and things signified. Such then is the gist
of what the Stoics say in their theory of language.
To the department dealing with things as such
and things signified is assigned the doctrine of ex-
pressions, including those which are complete in
themselves. as well as judgements and syllogisms and
that of defective expressions comprising predicates
both direct and reversed.¢
By verbal expression they mean that of which the
content corresponds to some rational presentation.
Of such expressions the Stoics say that some are
complete in themselves and others defective. Those
are defective the enunciation of which is unfinished,
as e.g. writes, for we inquire “Who?” Whereas
in those that are complete in themselves the enuncia-
tion is finished, as “‘ Socrates writes.’’ And so under
the head of defective expressions are ranged all pre-
dicates, while under those complete in themselves
fall judgements, syllogisms, questions, and inquiries.
A predicate is, according to the followers of
Apollodorus, what is said of something; in other
words, a thing associated with one or more subjects ;
or, again, it may be defined as a defective expression
which has to be joined on to a nominative case in
order to yield ajudgement. Of predicates some are
adjectival [and so have personal subjects], as e.g. “‘ to
sail through rocks.” ® Again, some predicates are
direct, some reversed, some neither. Now direct
predicates are those that are constructed with one
cé
of the oblique cases, as “‘ hears,’ “sees,” “‘ con-
personal verb with subject in oblique case, as médet por.
For other conjectures see Zeller, Phil. der Gr. iii. 18, 89 note
2, 90.
173
DIOGENES LAERTIUS
€oTl TA OvvTacodpeva TH TABnTLKG) jLropiw, otoVv
> & f ¢ A > / > 9 A \ /
Kovoj.at, ‘Opa@mar: ovdéTepa 6 eaTt Ta UNdEeTEpwS
éxovra, oiov Dpovet, Ilepumare?. avtimetovOdta dé
€oTw é€v Tols UmTiols, @ UmTLA OVTa EevepynuaTa
65 [dé] eorw, otov Keipera: eurreptéxer yap eavTov
\
6 KEeLpopevos. TAdytal b€ TTWOELS ELOL yertKH Kal
SoTLKT) KQL ALTLATLKT).
> aA
“Agiapa d€ €oTw 6 é€aTw dAnfes 7) 1 pedOos"
7 mpaywo avroteAes amropav7ov © Ooov ay eau,
wos 0 Xpvoummes enow ev TOUS Ataderrixots opots
“ g&iwud éot. TO atodavTov 4 KaTadavTov daov
2793 ¢€ rs e ¢e , > U 4 a}?
ep éaut@, olov “Hyepa eort, Atwy mepimaret.
) 4 A \ > -«/ > \ aA > ~ nn
WVOMLACTAL be TO agiwua amo Tov afiodaba 7
€ / 3 , > ~
aleretabat: ° yap Acywy “Hyepa eativ, agvodv
doKel TO TpEpa eivar. ovans pev ovv TuEepas,
4 > / 4
aAybes yiverat TO mpoKetpevov asia. Pa) ovons
66 O€, wetdos. Svapeper 6 agiwpa Kal eparnpa Kal
TUCO LA <at> TPOOTAKTLKOV KaL OpKLKOV Kal
dpatikov Kal voleTtKOV Kal TpooayopeuTLKOV
Kal mpGypa opotov afiwpyatr. a€iwua pev yap
> “a / > / oe i) > /
€otw 6 A€yovrTes amrodawopeba, omep 7 adnbés
é€oTw 7 Wetdos. epwrnua dé eoTt mpayya avto-
\
Tedés pév, ws Kal TO akiwua, aitytixov Oé
amoKptaews, olov “apa y uepa eoti;' TovTO
> ” 3 4 > 4 ~ (<4 \ \
& ovre adnfés €arw ovtre Wedd0s, wore TO peEv
Co Sng / > 4 a” 3 &f lA > \ A (Sic / >
nuépa cot akiwua eoTt, TO d€ apa y
nuepa eotiv;” epwrnua. mapa b€ eoTe mpaypa
mpos 6 ovpPortK@s ovK €oTw amoKpiveoOar, ws
@ Obviously an attempt to distinguish what we call the
Middle Voice from the Passive—as e.g. auvéOevro, “ they
174
VII. e266. ZENO
verses ’’; while reversed are those constructed with
@iewpassive voice, as I am heard,’ “I am seen.”
Neutral are such as correspond to neither of these,
as “thinks,” ‘‘ walks.” Reflexive predicates are
those among the passive, which, although in form
reversed, are yet active operations,? as “ he cuts his
own hair’: for here the agent includes himself in
the sphere of his action. The oblique cases are
genitive, dative, and accusative.
A judgement is that which is either true or false,
or a thing complete in itself, capable of being denied
in and by itself, as Chrysippus says in his Dialectical
Definitions: ‘‘ A judgement is that which in and by
itself can be denied or affirmed, e.g. ‘It is day,’
‘Dion is walking.’”” The Greek word for judgement
(dgiwpa) is derived from the verb agvoty, as signifying
acceptance or rejection; for when you say “ It is
day,” you seem to accept the fact that it is day.
Now, if it really is day, the judgement before us is
true, but if not, it is false. ‘There is a difference
between judgement, interrogation, and inquiry, as
also between imperative, adjurative, optative, hypo-
thetical, vocative, whether that to which these terms
are applied be a thing or ajudgement. For a judge-
ment is that which, when we set it forth in speech,
becomes an assertion, and is either false or true:
an interrogation is a thing complete in itself like a
judgement but demanding an answer, e.g. ‘Msitiday?”’
and this is so far neither true nor false. Thus * it
is day” is a judgement; “Is itday?”’ an interroga-
tion. An inquiry is something to which we cannot
reply by signs, as you can nod Yes to an interroga-
made compacts with each other,” is more active (60a) than
passive (Umr7ia).
175
67
68
DIOGENES LAERTIUS
> + "Cc , 3 A ~ >) aA ¢ 3 ~
€7l TOU EPWTNLATOS, Nat, aAAa det etzrety “* otKet
€v TWOE TH TOTW.”
ss a \ s 4 >} ~ a 4
I pooraxtiKov 6€ E€OTL Tpayp.a oO Adyovres
mpooTacaoperv, otov,
ov ev Badrle zas én’ “Ivayou pods.
e ? ~ a
OpKLKOV d€ EOTL mpayya * * <mpooayopevTiKoy >
d€ cote mpaypya oO «i Aéyou Tis, mpooayopedor av,
olov,
"Arpeldn KUdtaTe, ava€ avdpav *Aydpepmvov.
4 ? ? \ 3 f a \ a \ ld
Gpovcov & €or akwwpat. 6 THY eKhopav E€yxov
agwwpatiucny mapa Twos popiov mAeovacpov 7
ma0os €€w mimter Tov yevous TOV afiwydarwr,
oiov,
4 >? € 4
Kados y o mapUevwv.
ws IIpuapidyow eudhepns 0 Bovxodos.
"Eore O€ Kat emraTropyT LK TL maya OvevNVOXOS
afispatos, 6 et A€you Tis, aTTOpoin av
> > v / A 4 \ , F
Gp €ott ovyyeves tu Avy Kal Bios;
ovTe S° adn Gh eoTw ovTe pevoy TO. epuTnpara
Kal TO TUOPLATO, Kal Ta TOUTOLS mapandAjova, TOV
afiwpatwv 7 adnfav 7 pevday ¢ OvTwY.
Tav aE venp.dt ow Ta pev €oTLW anna, Ta 0 ovy
am77AG, ws dacw ot wept XpvouTmov Kat “Apyéedynov
kat “A@nvddwpov Kat *Avtimatpov Kai Kpiwy.
anna pev ovv €oTL Ta vveaoTa@Ta €€ awwpaTos
a) duapopoupevou [m7 e€ afioparuy |, olov TO
yuepa eotiv’’: ovx amAa 3 €oTl Ta OUVEOTOT
€& abiupatos diapopovpévov 7 €€ akwwpatwr.
176
VII. 66-68. ZENO
tion; but you must express the answer in words,
~ He lives in this or that place.”
An imperative is something whieh conveys a com-
mand : e.g.
Go thou to the waters of Inachus.¢
An adjurative utterance is something ... A voecative
utterance is something the use of which implies that
you are addressing some one; for instance :
Most glorious son of Atreus, Agamemnon, lord of men.°
A quasi-proposition is that which, having the
enunciation of a judgement, vet in consequence of
the intensified tone or emotion of one of its parts
falls outside the class of judgements proper, e.g.
Yea, fair indeed the Parthenon !
How like to Priam’s sons the cowherd is! ¢
There is also, differing from a proposition or judge-
ment, what may be called a timid suggestion, the
expression of which leaves one at a loss, e.g.
Can it be that pain and life are in some sort akin ?
Interrogations, inquiries and the like are neither
true nor false, whereas judgements (or propositions)
are always either true or false.
The followers of Chrysippus, Arehedemus, Atheno-
dorus, Antipater and Crinis divide propositions into
simple and not simple. Simple are those that
consist of one or more propositions whieh are not
ambiguous, as “‘ It isday.’’ Not simple are those that
consist of one or more ambiguous propositions. ‘They
a Nauck, 7.G.F'.2, Adesp. 177; cf. Galen, xiii. p. 363 K.
® [liad ix. 96. ¢ Nauck, 7.C.F'.", ldesp. 286.
VOL. II N 77
og
70
71
DIOGENES LAERTIUS
eS ag Luyparos pev Svadopoupevou, olov “‘ ed yépa
eoTlV, <HpEpa eoTw> > e€€ a€iwpatwyv bé, olov
“et nuepa €oTl, PWS €oTt.” °
"Ev 6€ Tots Jeers afwwuaciv €aTt TO amopatiKov
Kal TO GpVNTLKOV Kal TO OTEPNTLKOV Kal TO KAT-
NYOPLKOV KAL TO KATAYOpEUTLKOV Kal TO GdpLOToOY,
ev O€ Tots ovx amAois <afispace> TO OUVLPLEVOV
Kal TO TAPAGVVTLLLEVOV Kal TO OupTeTr ey Levov
Kal TO Ove Cevypevov kal TO aiti@des Kal TO Ota-
capoty To paAdov Kal TO ATTOV. * * Kal aTOpaTt-
\ \ ce 66 Sa Ne.C. / ? / ”) » \ 7
Kov pLev olov “‘ odxL Nepa eat. eldos d€ TOUTOU
/ \ > A
TO vUTEepaTopaTiKov. drrepaTopariKov 6° e€oTw
aTOPATLKOV dmopatiKod, otov “a ouxt nLepa ovK
f / \
éore + TiOnot Sé TO * TPE po. cory.
> \ 4 3 > > ~
Apvytixov 6€ é€ott TO Guveatos e& apyntiKod
jeopiov Kal KATHYOPHLATOS, otov js ovdels TEpL-
>)
qwaret'* OTEpHTLKOV d€ €oTt TO guveoros eK OTEP?-
TiKOD = proplov Kal akwwyaros Kara ddvvapw,
otov ‘‘adiAdvOpwrds é€oTw otros’: KaTyyopiKOV
d€ €oTl TO auveoTtos eK TTWGEWs Ops Kal
KaTnyopypatos, otov “‘ Aiwy mepimatet’’: Kart-
\ >
ayopeuTiKoV O€ EaTL TO GuUVEDTOS EK TTWGEWS OpPOAs
ELKTLKIS Kal KaTYYOpHUATOS, Olov “‘ OUTOS TrEpt-
Traret _dopatov d€ €oTt TO guveoros e€ doplatou
Hoptov 7 dopioTwv popiay KaL KATHYOPHUATOS,
c¢ \ 39> 66
otov “* tis TmrepuTarel, EKEtvOS KLVETTAL.
Tév 8 oby amAdv afiwuaTwv cuvnppevov pev
cory, WS oO Xpvourmos ev Tats Avahentexats pyau
KaL Avoyéons ev TH Avadenruch TEXVN, TO CUV-
caTos dua Tov “et” ouvamTiKod auvdeopov. em-
ayyérXeTar 5 6 oatvvdeapos ovTos aKkodovbeiv To
devTEepov TH TpwTW, olov “‘ El Nuepa eaTi, Pws
178
VII. 69-71. ZENO
may, that is, consist either of a single ambiguous
proposition, e.g. “ If it is day, it is day,” or of more
than one proposition, e.g. “‘ If it is day, it is light.”
With simple propositions are classed those of
negation, denial, privation, affirmation, the definitive
and the indefinitive ; with those that are not simple
the hypothetical, the inferential, the coupled or
complex, the disjunctive, the causal, and that which
indicates more or less. An example of a negative
proposition is ‘It is not day.” Of the negative
proposition one species is the double negative. By
double negative is meant the negation of a negation,
e.g. It is not not-day.”’ Now this presupposes that
it is day.
A denial contains a negative part or particle and
a predication: such as this, “ No one is walking.”
A privative proposition is one that contains a privative
particle reversing the effect of a judgement, as, for
example, “‘ This man is unkind.” An affirmative or
assertory proposition is one that consists of a noun
in the nominative case and a predicate, as “ Dion is
walking.” <A definitive proposition is one that con-
sists of a demonstrative in the nominative case and
a predicate, as “ This man is walking.’’ An in-
definitive proposition is one that consists of an
indefinite word or words and a predicate, e.g. ‘“ Some
one is walking,” or “There’s some one walking” ;
‘“‘ He is in motion.”
Of propositions that are not simple the hypothetical,
according to Chrysippus in his Dzalectscs and Diogenes
in his Art of Dialectic, is one that is formed by means
of the conditional conjunction “ If.’ Now this con-
junction promises that the second of two things
follows consequentially upon the first, as, for instance,
179
72
DIOGENES LAERTIUS
€OTL.” TAP ACVUVn[LLEVOV O€ €oTw, ws o Kopivis
pnow ev TH Avadektixy TEXVD), ate. 6 U7To0 Too
eel’ ouv eopov Tapacvvymrat dpxopevov dar’
ag udparos Kal Aijyov ets agiwpa, otov “ émet
nuepa é€oti, d&s éorw.” emrayyeAderau O° O
ovvdeapLos akanengen ce 1 deVTEepoy TH TPWTW
Kal TO T™pcarov vpeordvar. oupmremAeypnevov d€
cot afiwua 6 v70 TWO oupmTAentuKay ouv-
dé€opwy cupuzreémAeKTal, olov “‘ Kal Huepa €oTl Kal
PaS €oTL.” ducCevypevoy bé€ é€aTw 6 U0 Too
- Toe” OvalevKTiKod ouvoeopov OveCevKrar, otov
_WTOu NEpa €oTw 7 vue €oTw. émayyédderat
5 6 ovvdeopos oUTOs TO ETEPOV TOV aS vopar av
peddos elvae. airiddes d€ coTW afiwpa TO ouv-
TAT TOMEVOY dua TOO 0107,” olov * 610TL Tepa.
€oTi, pas e€oTw ’’* olovel yap airiov €OTL TO TPWTOV
TOO deuTepov. dvacagoby be To 4aAXov agiwpa
€OTL TO OwvTaTTOMEvoY vmT0 TOD Svacapodvros TO
pGAAov avvdeopov Kat toi <7’ > péoov Tav
akiwpaTwv Taccopevov, olov paddov TJLEpa.
EOTLV 7) vg €oTL.” dvacagoby de TO WyrTov agiwpd
EOTL TO evayTiov TO TPOKEYLEVD, otov “ ArTov
vot eoTw 7 Nuepa eativ. ert Tav GEwWpaTwv
Kar T _ GAN Bevav Kal beDdos dyTuKEetweva aAAnrous
corty, ov TO ET EpOV rob ETEpov EOTL aropariKoy,
otov To “ mHEpa €oTi”’ Kal TO“ dx NpLepa €OTl.
UV ELLEVOY ouv adnbes €oTw ov TO dv TUK E{EvOY
TOO Anyovtos aXeTAL TH Wyounevw, otov “ Et
3 3) a 3 1A Ad > iS \
TE pa eoTt, pas eco7t. Tor adnbes €or To
yap “ ovxi Pas,” GT UKE LLEVOV TO AyyovTt, pa-
xeTar TG) “ Hepa €orti.”’ cuvynpéevov de Wevdds
180
VII. 71-73. ZENO
“Tf it is day, it is light.” An inferential proposition
according to Crinis in his drt of Dhalectic is one
which is introduced by the conjunction “ Since ”
and consists of an initial proposition and a conclusion ;
for example, “Since it is day-time, it is light.”
This conjunction guarantees both that the second
thing follows from the first and that the first is
really a fact. A coupled proposition is one which
is put together by certain coupling conjunctions,
e.g. “It is day-time and it is light.” <A disjunctive
proposition is one which is constituted such by the
disjunctive conjunction “ Either,” as e.g. “‘ Either it
is day or it is night.” This conjunction guarantees
that one or other of the alternatives is false. A
causal proposition is constructed by means of the
conjunction “ Because,’ e.g. “‘ Because it is day, it is
light.”” For the first clause is, as it were, the cause of
the second. <A proposition which indicates more or
less is one that is formed by the word signifying
“rather” and the word “than” in between the
clauses, as, for example, “ It is rather day-time than
night.’ Opposite in character to the foregoing is a
proposition which declares what is less the fact, as
e.g. It is less or not so much night as day.”’ Further,
among propositions there are some which in respect
of truth and falsehood stand opposed to one another,
of which the one is the negative of the other, as
e.g. the propositions “It is day ” and “It is not
day.’ A hypothetical proposition is therefore true,
if the contradictory of its conclusion is incompatible
with its premiss, e.g. “ If it is day, it is light.” This
is true. For the statement “ It is not light,” con-
tradicting the conclusion, is incompatible with the
premiss “‘ It is day.” On the other hand, a hypo-
181
DIOGENES LAERTIUS
€oTlW OU TO avTiKElpevov TOO AjyovTos Ov payeTat
T@ Hyousevw, otov “et yuepa eari, Atwy zrept-
maTet’'* To yap “‘ovyt Aiwy aepimaret’’ ov
paxeTar T@ “‘ nuépa €oti.
74 Ilapacuvnppévoy 8 adnfés pev eotw 6 apxo-
pevov am adAnfods eis axddovfov Arye, otov
‘ ézret Hepa eotiv, HAs eoTw dep yys. wpeddos
5° <6> 7 amo Wevdous apyeTat 7H 7H els axdAavUov
Anyets oiov “‘ émet vv& éort, Atwy mepimatet, av
mH pas ovens Aeynrat. airi@des 6° adnfes pev
EoTW Oo apxopevov am’ adAnfots eis axddAoviov
Ajyer, od pny exer TH Arjyovtt TO apyopevov
akdrovbov, oiov “ dudte Huépa é€art, Pws e€oTt °
T@ pev yap “ yuepa eotiv’”’ axodrovbet ro “ bas
€o7t, T@ d€ “ das eaTw’’ ody EmeTat TO “ Hepa
éoTlv.” aitu@des dé etdds eorw 6 rot aro
yevdous apxeTat 7 pn ets aKdAovbov Anyer H ExEL
T@ AjyovTe TO apxopevov avakddAovbov, oiov “* dtdTt
mvve éort, Aiwy mepimate?.”’ mbavov dé éoTw
daiwa TO ayov eis ovyKatdafeow, olov “et Tis
Ti €rekev, exelvy ekelvou pntnp eoTi. wWevddos
d€ TOUTO: ov yap 7 Opis Wod E€oTL pHTHp.
"Ett re Ta pev eore OuvaTa, Ta 8 advvaTa* Kal
Ta pev avayKata, Ta 0 OvVK avayKatia. duvaTov
pev TO emdeKTiKOVY TOU aAnOes elvar, THY eKTOS
py) evavTioupevwy mpos To adAnfés eivat, oiov
‘Cm AvoxdAns’’: addvatov d€ 6 pH éoTw eém-
dexTiKov TOU aAvbes civat, oiov “ 7» yh tmraTat.””
dvaykatov dé é€oTw dmep aAnbés dv odK éoTw
182
VII. 73-75. ZENO
thetical proposition is false, if the contradictory of its
conclusion does not conflict with the premiss, e.g. “' If
it is day, Dion is walking.” Tor the statement
“Dion is not walking ” does not conflict with the
premiss ‘‘ It is day.”
An inferential proposition is true if starting from
a true premiss it also has a consequent conclusion,
as e.g. ‘‘ Since it is day, the sun is above the horizon.”
But it is false if it starts from a false premiss or has
an inconsequent conclusion, as e.g.“ Since it is night,
Dion is walking,” if this be said in day-time. A causal
proposition is true if its conclusion really follows
from a premiss itself true, though the premiss does
not follow conversely from the conclusion, as e.g.
‘“ Because it is day, it is light,” where from the “ it
is day” the “it is light’ duly follows, though from
the statement “it is light ’ it would not follow that
“it is day.”’ But a causal proposition is false if it
either starts from a false premiss or has an inconse-
quent conclusion or has a premiss that does not
correspond with the conclusion, as e.g. ‘‘ Because it
is night, Dion is walking.” A probable Judgement
is one which induces to assent, e.g. “ Whoever gave
birth to anything, is that thing’s mother.” ‘This,
however, is not necessarily true ; for the hen is not
mother of an egg.
Again, some things are possible, others impossible ;
and some things are necessary, others are not neces-
sary. A proposition is possible which admits of being
true, there being nothing in external circumstances
to prevent it being true, e.g. “ Diocles is alive.”
Impossible is one which does not admit of being
tue, asee.g. The earth flies. That is necessary
which besides being true does not admit of being
183
16 6¢
qf
DIOGENES LAERTIUS
9 A aA ~ Ss av 3 A 4
emldeKTLKOV TOD Webdos Elva, 7 EmOEKTLKOV [LEV
€o7t, TA © EKTOS AUT@ evavTiodTat pos TO Wevdos
eivat, olov “7 apeTr wert.’ ovdK avayKator
, b] a ‘ 3 if ? \ ~ el
5é éorw 6 Kal adnOés eotw Kat peddos oidv TE
elvat, T@Y eKTOS pNdev evayvTioupevwy, olov TO
A / ) ” 4 > +> ~&s
mrepurarel Aiwyv. evdoyov 6€ €orw afiwpa
70 mAeiovas apoppas ¢ Exov eis TO aAnfles civat, oiov
‘* Buwoopar avpiov.
Kat dada 6€ elou duadopal agwwuaTrwv Kal pera-
, 9 ~ 9 > aA 3 7 AY 3
mTwoes avTa@v €€ adnfav eis pevdn Kal avTt-
A e ~
otpodai, mept wy év TH TAaTEL A€yoper.
4 / > e e \ \ a ft \
Adyos 5é €arw, ws ot epi tov Kpiviy daor, To
\
cuveaTnkos €k Anppatos Kal mpoodAnpews Kal
~ e A 6 >) a
émupopas, olov 0 ToLobTos, “El NuEepa EeaTi, PBs
9 eo ro A ” 9 po» = \
€oTt’ yucpa O€ cote’ Paws apa eo7Tl. Anupa pev
/ ~
yap eort TO “el nueépa €aTt, PWS E€aTL’’* TpdG-
66 oe / 4 9 9) > \ \ \ 66 “A
Anyus. TO nuepa S€ eat ’’* emipopa dé TO “ das
dpa eoTl. ” qpotros O€ ear olovet oyna Adyou,
~ \ aA \
otov 6 ToLovTos, “el TO Tp@Tov, TO SevTEpov: aAAa
“A ; 3)
pLnv TO mp@Tov: To apa Sevrepov.
/ 4 3 \ > > / ,
Aoyotpomos b€ é€att TO €€ aupotepwr avvbeTor,
otov “et CH WAatwv, avamvet IlAatwv: adda pv
a i?
70 Tp@Tov* TO dpa devrepov.” Trapevanx Oy de
O Aoyorpomos brep ToD ev Tas paKporépas ouv-
Taéeot TOV AOywv pynKEeTL THY TpdcAnyw paKpav
ovcav Kal THY emidopav Aéyew, adda ovvTduws
> A “A
émeveyKelv, ‘‘ TO O€ TpP@ToVv’ TO apa SevTepov.”
Téav d€ Adywv of pev elow amépavtor, ot Se
TEPAVTLKOL. GATépavTOL EV WV TO GVTLKELLEVOV
THs emipopas ov paxyeTar TH Ova Tav Anupdtwvr
184
Wal. 75-77. ZENO
false or, while it may admit of being false, is pre-
vented from being false by circumstances external
to itself, as ‘‘ Virtue is beneficial.” Not necessary
is that which, while true, yet is capable of being false
if there are no external conditions to prevent, e.g.
“Dion is walking.’”’ A reasonable proposition is
one which has to start with more chances of being
true than not, e.g.“ I shall be alive to-morrow.”
And there are other shades of difference in pro-
positions and grades of transition from true to false—
and conversions of their terms—which we now go
on to describe broadly.
An argument, according to the followers of Crinis,
consists of a major premiss, a minor premiss, and a
conclusion, such as for example this: “ If it is day,
fis lieht; butt is day, therefore it is light.”
Hicrewnersentence “dif it iseday) itis light” is the
major premiss, the clause “it is day ’’ is the minor
premiss, and “ therefore it is light ”’ is the conclusion.
A mood is a sort of outline of an argument, like the
following : ‘“‘ If the first, then the second; but the
first is, therefore the second is.”
Symbolical argument is a combination of full
argument and mood; e.g. “If Plato is alive, he
breathes; but the first is true, therefore the second
is true.’ ‘This mode of argument was introduced in
order that when dealing with long complex arguments
we should not have to repeat the minor premiss, if
it be long, and then state the conclusion, but may
arrive at the conclusion as concisely as possible: if
A, then B.
Of arguments some are conclusive, others incon-
clusive. Inconclusive are such that the contradictory
of the conclusion is not incompatible with combina-
Too
78
79
DIOGENES LAERTIUS
~ e ¢ ~ ag >? ¢e / > / ~
cuuTtAoKy, oiov ot TovodTo., “‘ et yuepa eori, dads
A /
€or. nuepa O€ coTu mepimatet dpa Aiwv.”
A ~ ? ~
Tay dé mepavrikav Adywr of péev opwvdpws TH
4 \ /
yevet éyovTar mepavTiKoi- of dé ovdAdoyioTLKOl.
Ey /
avAroytoTiKoL ev ovv Elow of TOL avamddetKTOL
2 oak 3
OVvTEeS 7 avayomevoL ETL TOUS avamodEiKTOUS KaTa
~ f e ~ >
TL. Tov Oewatwy 7 Twa, olov ot rovwotra “ El
A , ~ / > \ \
meputatet Aiwv, <Kwetrar Aiwy: adda pny zrept-
mater Atwy>: Kwetrar dpa Aiwv.’’ mepavticol
~ U4 ~
d€ Elo ElOLK@s OL GvVayorTes un avdAAOyLOTLKOS,
oiov ot To.odTaL, “ petdds éoTt TO Huépa éati Kal
7 > e / 4 ? ? ” 7 ? a)
vv eaTe nyepa de eoTw: ovK dpa vve é€oTw.
> 4 > > A e 4 A ~
aovAroytaro. 8° etoiv of mapakeiwevor ev mUBavads
tois auvAAoytotiKots, ob cauvdyovres Sé, otov ““ ef
@ >? \ / af > / 3 \ \ bed
immos eatt Atwy, C@ov éate Aiwy: <aAAa pnv tmzos
? ” / ? ” al ? / 3)
ovK eoTe Aiwy > ovK apa C@dov éort Aiwv.
7 ~ 4 ig \ 3 a 3 e \
Ere r&v Adywr ot péev adAnbets etow, ot de
a > A > ~
pevdets. adnbets pwev ody ear Adyou of du’ adAnOav
, e ce > e 3 \ > aA € U
auvayovTes, oiov “et 7 apeTn Where, 7 KaKia
7 > \ \ 3 a ¢ > if e 4 54
BAamrer* <adda unv were? 7 apeTy: 7 KaKia apa
7 33 a / 9 e ~ ,
BAamrer>. yevdeis 5€ elaw of tav Anupatwv
” , a a“ 9 2 ” e “i oS
ExovTes Te eddos 7 amépavTo. OvTes, olov “ Et
e , > / = > e 4 / > ~ Mv
nuepa eoTl, pws eat: yuepa Sé eore’ CH dpa
/ be \ A > aS , A > 7
Atwy.” Kat duvarot 6’ eiat Adyou Kai advvaTou
Kal avayKatot Kal ovK avayKatot: eloi d€ Kal
~~ U
GvaTrodEeLKTOL TLVES, TH pT xpHlew armovdelEews,
” A > ¢ \ \ ~ /
aAdow ev map aAdois, mapa bé€ tH Xpvoinzw
e > e ~ , 4 ef
mevTe, Ot wy Tas Adyos wA€KeTat: oltwes Aap-
186
Vib 77-79. ZENO
tion of the premisses, as in the following: “ If it is
day, it is light; but it is day, therefore Dion walks.”’ ¢
Of conclusive some are denoted by the common
name of the whole class, ‘‘ conclusive proper,’ others
are called syllogistic. The syllogistic are such as either
do not admit of, or are reducible to such as do not
admit of, immediate proof in respect of one or more
of the premisses ; e.g. ‘ If Dion walks, then Dion is
in motion; but Dion is walking, therefore Dion is
in motion.” Conclusive specifically are those which
draw conclusions, but not by syllogism; e.g. the
statement “ It is both day and night ” is false: “now
it is day; therefore it is not night.” Arguments not
syllogistic are those which plausibly resemble syllo-
gistic arguments, but are not cogent proof; e.g. “ If
Dion is a horse, he is an animal; but Dion is not a
horse, therefore he is not an animal.”
Further, arguments may be divided into true and
false. The former draw their conclusions by means
of true premisses ; e.g. “If virtue does good, vice
does harm; but virtue does good, therefore vice does
harm.’ ® Those are false which have error in the
Premisses or are inconclusive; e.g. “If it is day, ait
is light; but it is day, therefore Dion is alive.”
Arguments may also be divided into possible and
impossible, necessary and not necessary. Turther,
there are statements which are indemonstrable
because they do not need demonstration; they are
employed in the construction of every argument. As
to the number of these, authorities differ ; Chrysippus
makes them five. These are assumed alike in reason-
= Cy. Sext. Emp. ddv. math. viii. 429.
® The example is badly chosen, confusing contrary with
contradictory.
187
DIOGENES LAERTIUS
, P) A a ~ A >] A ~
Bavovrar éml THY TEepavTiK@y Kal emt THV GvA-
80 oytopav KQL El TOV TPOTLKWV. TPWTOS O€ E€OTLY
81
dvamrodeuKTos ev @ 74s Aoyos owTaogerat EK
GUVNUpLevov Kal TOU TIYOUHEVOU, ah’ ot GpxeTau
70 UV LLEVOV Kat To Anyov emupepet, oiov “* €t
TO Tp@Tov, TO devtepov: adda pnv TO TmpB@Tov? To
” , ) , ? 2) ‘ > 4 e
apa d«vTepov. devtepos 5° early avamddetKTOS 6
, \ ~ > / ~
dua ovvnppevov Kal TOD avTiKelpevouv Tod Ajyov-
4 ~ e
TOS TO GVTLKElLEVOY TOD YyoUpEvoU EeXwY OoUL-
U e c¢ 3 € 4 > 4 ~ 3 > A
mépacua, olov “et nuEepa eoTi, Pas eoTw: adda
¢e ¢
pnv vvE é€oTw: ovK apa HuEepa eotiv. 1 yap
~ > ~
mpoadnius yiverat eK TOD avTiKeysevov T@ AHyovTt
“~ > “~
Kal 7) €mipopa Ek TOD aVTLKEyLEVOU TH NYOUpLEVW.
Tpitos o€ ecoTw ava odeuKTos 0 & amodariKns
oupTAoK As Kal evos T&V ev TH ovpTAoKy emipepw
TO dy TuKEtevov tov Aowrot, otov “ ovyi TéOvnKe
TAatwy xai OH UAatwv: adda pry rébvnKe
4 > ” ~ 4 33 4 VA
TlAatwy: otk apa C4 I[lAatwv.” réraptos be
b > 4 e \ 4 \ Cie \
€oTw avamddetkTos 6 dua drelevypévov Kal évos
~ ~ > ~ ~~
Tov év TO OveCevypevw TO avTiKeievov TOD AouTrob
e t ~
éywy ouprepacpa, olov “ yToL TO mpaTov 7H TO
Sevtepov' aAAa pv TO Tp@Tov' ovK apa TO bev-
Tepov. mépmtos O€ €oTW avaTodELKTOS Ev @ TAS
4 “~
Adyos ovvtdacerar ex drelevypevov Kal évds TOV
9 ~ 4 > / \ 3 / 4
ev 7 Ove Levypevep avTiKEyLeveony Ka emrUpepel 70
Aourrov, otov “ nrow Hepa eoTw 7 vUE eoTW* obi
» U
de v¥E €or: Huépa apa eotiv.”
"Em adnbet 0° adnbés emetat Kata Tovs UTwiKots,
e mA €€ L201 2» N06 A ’ om) \ ,
ws TH “Hepa eat’ To“ P@s eote’’* Kal Pevder
a Cfesext. Emp. Pyrh. pp. ii. Toe ae
188
VII. 79-81. ZENO
ng specifically conclusive and in syllogisms both
categorical and hypothetical. The first kind of
indemonstrable statement is that in which the whole
argument is constructed of a hypothetical proposi-
tion and the clause with which the hypothetical
proposition begins, while the final clause is the con-
clusion; as e.g. “ If the first, then the second ; but
the first is, therefore the second is.’’* The second
is that which employs a hypothetical] proposition and
the contradictory of the consequent, while the con-
clusion is the contradictory of the antecedent ; e.g.
“ Tfit is day, it is light ; but it is night, therefore it
is Jot day.” Here the minor premiss is the contra-
d: fory of the consequent ; the conclusion the con-
ti flictory of the antecedent. The third kind of
emonstrable employs a conjunction of negative
|; (positions for major premiss and one of the con-
} ied propositions for minor premiss, concluding
t mee the contradictory of the remaining proposi-
i 1; e.g. “ It is not the case that Plato is both dead
: d alive; but he is dead, therefore Plato is not
ave. The fourth kind employs a disjunctive pro-
position and one of the two alternatives in the
disjunction as premisses, and its conclusion is the
contradictory of the other alternative ; e.g. ‘“ Hither
A or B; but A is, therefore B is not.” ‘The fifth
kind is that in which the argument as a whole is
constructed of a disjunctive proposition and the
contradictory of one of the alternatives in the dis-
junetion, its conclusion being the other alternative ;
e.ga* Wither it is day or it is night; but it is not
night, therefore it is day.”
From a truth a truth follows, according to the
Stoies, as e.g. ‘“‘ It is light ” from “ It is day ” ; and
189
82
83
DIOGENES LAERTIUS
wetdos, ws TH “ vvE €or.’ evder To “ akOTO
€oTi'* Kal pevoer andes, ais Tae inracbae Th
ya To “‘ elvat THY ynv.’ adn Bei PEVTOL _peddos
ouK dxohovbet: T® yap “evar Thy yhv’’ TO
TeTeoOau THY yn” ouK aKxodoveet.
Kat amopou dE TWES etor Adyou eyKexaduppevor
KaL OvadeAn bores Kal owpiTar Kal Kepariva KaL
oUTLWEs. €oTL d€ eyKeKaduppEvos, Olov O TOLOUTOS
« « “odxe Ta pev Ovo GArlya eoTiv, odxt SE Kal
70 Tpia, ouxt de KaL Taira pe, odxt Oe Kat Ta
Téooapa Kal ouTw pEXpL Tay d€Ka" Ta dé duo |
dAiya éoti: Kal Ta Sé€ka apa.’ +* * outis be € 1
Aoyos OUVAKTLKOS e€ doptorou Kal wprope \
OUVEOTWS, mpoodAnbw de Kal em popav EX, =
“el tts eoTw evravda, OUK cor exelvos ev ‘Po
<adva py éoti tis evtadla: obK dpa Tis eoTw
‘Pédq@>.” + +
Kat rovotro: pev év tots Aoytkois ot UTweK
iva padora KpaTvvaoe OuadenTuKov pLovov et
TOV godov' mavTa yap Ta mpaypwata dua 77,
ev Aoyous Gewpias opacbat, 6oa Te TOU duotKoU
ToTOUV TUYXdvEL KaL ad maAW 60a TOD AOLKOU. ets
puev yap TO Aoyikov Ti det A€yew mepi T ov":
patwv dpbdtytos, Omws Suera€av ot voor emt
Tots €pyous, ovK av éxew etmetv. Svoiv 6° ovoaw
ouvnletaw tatv vromimTovoaw TH apeTH, 7) MEV
ee
'
t
ul
® Cf. supra, § 44.
’ Here Laertius, as the text stands, gives examples of
the Sorites and the Nobody, but none of the other three
fallacies, the Veiled, Concealed, Horned.
¢ The vulgate, in which I have made no change, has been
regarded with suspicion. Von Arnim conjectures :
‘* For if the logician ought to have something to say about
190
VIT. si-s3. ZENO
from a falschood a falsehood, as “‘ It is dark ”’ from
Seresemeht, if this latter be untrue. Also.a truth
may follow from a falsehood ; e.g. from “ The earth
flies ’’ will follow “ The earth exists’’; whereas from
a truth no falsehood will follow, for from the exist-
ence of the earth it does not follow that the earth
flies aloft.
There are also certain insoluble arguments ?%: the
Veiled Men, the Concealed, Sorites, Horned Folk,
the Nobodies. ‘The Veiled is .as follows? :
“Tt cannot be that if two is few, three is rot
so likewise, nor that if two or three are few,
four is not so; and so on up to ten. But two is
fees eherefore so also is ten.’ .. . The Nobody
argument is an argument whose major premiss consists
of an indefinite and a definite clause, followed by
a minor premiss and conclusion; for example, “ If
anyone.is here, he is not in Rhodes; but there
is some one here, therefore there is not anyone in
Modes.’ ...
Such, then, is the logic of the Stoics, by which
they seek to establish their point that the wise man
is the true dialectician. For all things, they say,
are discerned by means of logical study, including
whatever falls within the province of Physics, and
again whatever belongs to that of Ethics. For else,
say they, as regards statement and reasoning Physics
and Ethics could not tell how to express themselves,
or again concerning the proper use of terms, how,
the laws have defined various actions.© Moreover,
of the two kinds of common-sense inquiry included
under Virtue one considers the nature of each
the correct use of terms, how could he fail to lay down the
proper names for actions ?”’
19]
84
85
DIOGENES LAERTIUS
,s¢@ f > ~ wv ~ e \ / aA
Tl EKAOTOV EOTL THY OVTWY GkoOTEL, 7 OE TL KaAEtTAL.
Kal WOE ev AUTOS Exer TO AoyLKOY.
To 8° 7OiKov pépos tis diAocodias drarpodaw
A ~ ~
Els TE TOV TEPL OppLnS Kat Els TOV TrEpi ayalav Kal
KaK@VY TOTOV Kal els TOV Tepl maO@v Kal meEpl
~ 4 ~
apeTns Kal mept réAous Trept Te THS TpWTNS a&las
A ~ ~
Kal TwVY mpakewr Kal mept TaV KabnKoVTwWY
TMpoTpoT@v Te Kal amotpoTmm@v. [Kat] ovTw 8
e a ¢ \ N7 . > /
UTodvatpotow ot epi Xpvoutmov Kat “Apyédnuov
Kat Zyvwva tov Tapoéa nat "AmodAAddwpov Kat
, \ 3 , \ , e
Avoyévyy Kat “Avtimatpov Kat Ilocedavov- 6
A)
pev yap Kitteds Zijvwv Kat o KAedvéns, ws av
~ tf
apxaTepot, adeX€orepov epi TOY TpayywaTwv
£ is \ a A A A A
dueAaBov. ovo dé SdtetAov Kat Tov AoyiKov Kal
Tov PvotKkov.
A \ 4 e , A ~ Ww 2. aN
Try 6€ mpurnv opunv dact to Cdov toxew emt
aA ? ~ ~ 4 ee
TO THpEelvy €avTO, oiKEeLovans avT@ THs dvcews am
b) ~ 4 e 7 id ? ~ 4
apyjs, Kaba dnow o Xpvairmos é&v TO TpwTwW
~ ~ ~ >
Ilept reA@yv, mp@tov oixetov Aéywv evar mavtt
~ 4
(ww tTHv avTod avoTacw Kal Thy TavTyS oUVE-
” 4 3 “~ 3 \ oy > A e ~
dja oUTe yap aAdoTpL@oat elkos Hv avTo <atT@>
~ ay ~
To C@ov, ovTe Troijcacav avTo, nT dAdoTpLmoat
unr olkew@oat. azoAeimerar Toivuy A€yew oav-
> ~ 4 if \
OTHCALEeVyV AUTO OlKELMOaL TPOS EAUTO* OUVTW yap
Ul 4 a A A > a /
Ta Te PAarTovra SwwOetrar Kal Ta oiKkela Tpocierat.
“O d€ A€yovai tives, pos HOovnv ylyvecBar THY
) Ui
/ e A ~ ~ 3 tf
TMpwTyv opynv tots Caos, eddos amrodaivovow.
> 4 7 > MM ” e \ >
86 ETLYEVYHLA ‘yap paow, ef dpa €oTw, noovny elvat
192
VII. 83-86. ZENO
particular thing, the other asks what it is called.
Thus much for their logic.
The ethical branch of philosophy they divide as
follows : (1) the topic of impulse; (2) the topic of
things good and evil ; (3) that of the passions ; (4) that
of virtue ; (5) that of the end: (6) that of primary
value and of actions; (7) that of duties or the
befitting ; and (8) of inducements to act or refrain
from acting. The foregoing is the subdivision
adopted by Chrysippus, Archedemus, Zeno of Tarsus,
Apollodorus, Diogenes, Antipater, and Posidonius,
and their disciples. Zeno of Citium and Cleanthes
treated the subject somewhat less elaborately, as
might be expected in an older generation. They,
however, did subdivide Logic and Physics as well as
Ethics.
An animal’s first impulse, say the Stoics, is to self-
preservation, because nature from the outset endears
it to itself, as Chrysippus affirms in the first book of
his work On Ends: his words are, “ The dearest
thing to every animal is its own constitution and its
consciousness thereof’; for it was not likely that
nature should estrange the living thing from itself
or that she should leave the creature she has made
without either estrangement from or affection for
its own constitution. We are forced then to con-
clude that nature in constituting the animal made
it near and dear to itself; for so it comes to repel
all that is injurious and give free access to all that
is serviceable or akin to it.
As for the assertion made by some people that
pleasure is the object to which the first impulse of
animals is directed, it is shown by the Stoics to be
false. For pleasure, if it is really felt, they declare
VOL, 1 O 193
87
88
DIOGENES LAERTIUS
¢ b} \ > cot ¢ , > (A si
é6tav atTn Kal’ avTyy n gpvots em lyntnoaca ra
>’ 4 ~ / > fy! “a / >
evappolovta TH avoTace. amroAaBn: ov TpoTov ap-
\Aapiverar Ta Cha Kat Gadde ta duta. oddev Te,
4 ~ ~
haat, dundAdAakev 7 pvois emt THV huT@v Kal em
Tov Cwwv, OTL xwpis Opuns Kat alaycews KaKetva
OlKOVOMEL Kal Ep HuUdV Twa PvTOELOws yiveTa.
€x mepitTov Se THs Opuys Tots Caous emvyevomerys,
e \ A
7) OVYXpWMEVvaA TrOpEevETAL TPOS TA OlKEtAa, TOUTOLS
\ \ \ Y A 13 ON ¢ \ a
fev TO KaTa piaw T@ Kata’ THY opunv droKetaBat:
tot de Adyou Tots AoyiKots Kara TedELoTEpav
7 4 \ A / ~ > ~
mpoataciay dedopevov, TO Kata Adyov Cav dpOds
/ VA \ VA / \ e
yiveoBau <TOVOTOLS KATA vow: TEXVLTNS YAP OUTOS
eTLyivVETaL THS Opuns.
Avorep mpatos o Zyvwv ev 7 Mlept avOpwrov
p ™ 7 TMepi dvOp
/ / > \ e / ~ ,
dvaews TéAos elie TO opodoyouvperws TH pvcet
Cv, omep e€ott Kat aperny Civ: dyer yap mpos
7 ¢ a e / e 4 \ A ta >
TAaVTNY Nas n Pvors. optoiws de Kat KAeavOns ev
t® lem Adovqs Kat [loceduvos Kai “Exdrwv év
A \ “a / > ” > \ \ 3
tois Ilept reAdv. mddAw 8 icov éori to Kar
apetnvy Civ TH Kat eEumreipiay tov doer ovp-
/ a“ @ / > a ?
Bawdvrwy Civ, ws dyno. Xpvourmos ev TH TPWTW
“~ , , > Ce af “~
Ilepi teA@v> epn yap etow at nuéerepar ducets Tis
~ oo / / , \ > / a
Tob OAov. duo7ep TéAos yiveTar TO akoADVOwWs TH
dice. Civ, Omep eoTl KaTa TE THY AUTOU Kal KaTa
~ A 3 ~ *
THv TOV CAwv, ovdEev EvepyodvTas WY aTayopEevew
1 76 xara codd.: corr. Arnim.
194
Milms6c—ss, ZENO
to be a by-product, which never comes until nature
by itself has sought and found the means suitable
to the animal’s existence or constitution; it is an
aftermath comparable to the condition of animals
thriving and plants in full bloom. And nature, they
say, made no difference originally between plants
and animals, for she regulates the life of plants too,
in their case without impulse and sensation, just as
also certain processes go on of a vegetative kind in
us. But when in the case of animals impulse has
been superadded, whereby they are enabled to go
in quest of their proper aliment, for them, say the
Stoics, Nature’s rule is to follow the direction of
impulse. But when reason by way of a more perfect
leadership has been bestowed on the beings we call
rational, for them life according to reason rightly
becomes the natural life. For reason supervenes to
shape impulse scientifically.
This is why Zeno was the first (in his treatise On
the Nature of Man) to designate as the end “ life
in agreement with nature ”’ (or living agreeably to
nature), which is the same as a virtuous life, virtue
being the goal towards which nature guides us.
So too Cleanthes in his treatise On Pleasure, as
also Posidonius, and Hecato in his work On Ends.
Again, living virtuously is equivalent to living in
accordance with experience of the actual course of
nature, as Chrysippus says in the first book of his
De finibus ; for our individual natures are parts of
the nature of the whole universe. And this is why
the end may be defined as life in accordance with
nature, or, in other words, in accordance with our
own human nature as well as that of the universe,
a life in which we refrain from every action forbidden
195
DIOGENES LAERTIUS
7 ¢e / e 4 4 > ‘ € > \
etwev 6 vomos 6 KoWds, OoTEp €oTiV Oo opbos
/ ~
Adyos, dua TavTwY epxdpevos, 0 adtos wv TH Au,
4 ~ ~
Kabnyenove TOUTW THS TAV OvTwY SLoLKHTEWS VTL:
etvat 0° avdto TobTO THY TOD Evdaipmovos apeTHY Kal
evporav Biov, 6Tav mavTa mpaTTHTAaL KaTa THV
~ 3 /
cupdwriav Tod map éxaoTm SdSaiovos mpos THY
Tob TeV GAwv SiotKnTod BovAnow. oO prev odv
Avoyevns téAos dnot pytas To evdAoyiorety ev TH
~ \ 4 > ~ > , \ \
tov Kata dvow exdoyh. ‘“Apxedrnpos de TO
Z \ / 3 -~ ~
wavTa Ta KAOHKOVTA emTteAobvTA CHv.
«
s9 WDvow 5é Xpvoimmos pev eEaxover, 7 axoAovOws
Set Cov, THY Te KownY Kal idiws THY avOpwrivny:
¢e \ 4 A ‘ , > ef, /
56 b€ KreavOns tHv Kownyv povny exdéxeTrar duow,
e
> a aA > 4 A A A b] \ 4
7 axodovbety Set, ovKeTe Se Kal THY EL pEpous.
Try 7 apernv didbeow eivar owodoyouperny: Kat
> \ } > e \ > ¢ / b>) PY / /
adriv dv avryy etvar aiperyv, ov dua tia PoPov
nv > f ” ~ wv > > “~ > x .Y
7 eArida y Te TOV EEwhev’ ev avTH T elvar THY
evoaoviav, ar ovon puyH TeTToOLNMEVvN pos THY
e , \ ~ 4 / \ N
Gpodroyiav mavtTos Tob Biov. dSiwactpepecbar de TO
~ A \ \ ~ Y
Aoyixov CHov, mote pev dia Tas Tav EEwlev mpay-
~ A \ \
pate@v mibaveTntas, mote bé Ova THY KaTHYNOW
~ / b \
Tov ovvovTwrv' émet 7 dvors adoppas didwow
adLaoTpOgors.
> Ss > ¢ / ~ \ U
90 Aperz 8 pév Tis Kowds mavTt TeAewots,
\ e >
@amep avopiavTos' Kat 1 alewpynros, wor7ep
bylera* Kal % OewpnpatiKyn, ws ppdvyas. pyar
yap 6 ‘Exatwy ev TO mpwrw Ilept aperav emorn-
povikas pev eivar Kal Dewpnuatikas Tas exovoas
ZL
Thy ovoTacw ek Jewpnudtwv, wos Ppovynow Kat
196
VII. 88-90. ZENO
by the law common to all things, that is to say, the
right reason which pervades all things, and _ is
identical with this Zeus, lord and ruler of all that is.
And this very thing constitutes the virtue of the
happy man and the smooth current of life, when
all actions promote the harmony of the spirit dwell-
ing in the individual man with the will of him who
orders the universe. Diogenes then expressly de-
clares the end to be to act with good reason in the
selection of what is natural. Archedemus says the
end is to live in the performance of all befitting
actions.
By the nature with which our life ought to be in
accord, Chrysippus understands both universal nature
and more particularly the nature of man, whereas
Cleanthes takes the nature of the universe alone as
that which should be followed, without adding the
nature of the individual.
And virtue, he holds, is a harmonious disposition,
choice-worthy for its own sake and not from hope or
fear or any external motive. Moreover, it is in virtue
that happiness consists; for virtue is the state of
mind which tends to make the whole of life har-
monious. When a rational being is perverted, this
is due to the deceptiveness of external pursuits or
sometimes to the influence of associates. For the
starting-points of nature are never perverse.
Virtue, in the first place, is in one sense the
perfection of anything in general, say of a statue ;
again, it may be non-intellectual, like health, or
intellectual, like prudence. For Hecato says in his
first book On the Virtues that some are scientific and
based upon theory, namely, those which have a
structure of theoretical principles, such as prudence
197
91
92
DIOGENES LAERTIUS
dixatocvvyny’ abewpyrous d€ Tas KaTAa TrapéKTaoWw
Gewpoupevas tats éx tav Oewpnuatwv ouv-
eoTyKviats, Kabdmep vyievav Kal icytv. TH yap
awhpootvyn Telewpnuevyn v7apxovan ovpPaiver
axohovbetv Kal mrapexretveaBau THY dyierav, Kal-
dmep TH padidos olkodopia THhv toxvv emuyivecbar.
Kadobvra 8’ abewpnror OTe py EXovoL GuyKaTa-
Gécers, aAd’ éemyivovtat Kal mrepi dhavdAous [yty-
vovrar], ws vyleta, avdpeia. TeKpnptov dé TOU
UaapkTnv eivac THY apetnv dnow o Ilocedauos
ev T@ TmpwTw Tod "HOixod Adyou ro yevéobar ev
MpoKkomy Tovs wept Lwxparyny Kai Avoyévyny Kat
“Avriabevqy. eivat O€ Kal THY KaKiav OmapKTny
dua TO dvrixetabat TH apeThn. dwWaxrhy 7 elvar
avrny, Aéyw S€ THY apeTHv, Kal Xpvoumsos ev T@
TpwrTa ITept TéAous dno Kal KAedvOns Kal Moget-
dwrios ev Tots ITpotpemruxots: kat ‘Exarwv- ort
de didaKTH eoTL, OnAov ex Tot yiveoBar ayalods
ex pavrwy.
[lavatrvos pev ovv Ovo paw a apeTas, Jewpytexny
Kal TPAKTLKHY” adArou dé Aoyueny Kal puouKknv Kal
nOuKjv* TeTTApas d€ Ol TreEpt Togedavov Kal
mAEeiovas ot rept KAedvOnv Kat Xpvou7ov Kal
’"Avrimatpov. o pev yap *Azoddopavns piav
Aéyer, THY Ppovrnow.
Tav 0° apeta@v ras pév mpwras, Tas 6€ TavTas
UToTETaypevas. mpwras pev Taade, Ppdvyow,
avopetar, dixaloauvnv, owdpoovvnv: év eloet de
TouTwv peyaroyuyiay, eykparevay, KapTepiav, ayyxi-
vouay, evBovAtay: Kal THY pe dpovnow etvat
emLoTHLNVY KaK@V Kal ayalayv Kal oddeTéepwv, THY
2 One of the older Stoics ; cf. Frag. Vet. Stoic. i. 90.
198
VII. 90-92. ZENO
and justice; others are non-intellectual, those
that are regarded as co-extensive and _ parallel
with the former, like health and strength. For
health is found to attend upon and be co-extensive
with the intellectual virtue of temperance, just as
strength is a result of the building of an arch. These
are called non-intellectual, because they do not
require the mind’s assent ; they supervene and they
occur even in bad men : for instance, health, courage.
The proof, says Posidonius in the first book of his
treatise on Lthics, that virtue really exists is the
fact that Socrates, Diogenes, and Antisthenes and
their followers made moral progress. And for the
existence of vice as a fundamental fact the proof is
that it is the opposite of virtue. That it, virtue, can
be taught is laid down by Chrysippus in the first
book of his work On the End, by Cleanthes, by
Posidonius in his Protreptica, and by Hecato; that
it can be taught is clear from the case of bad men
becoming good.
Panaetius, however, divides virtue into two kinds,
theoretical and practical; others make a threefold
division of it into logical, physical, and ethical;
while by the school of Posidonius four types are
recognized, and more than four by Cleanthes,
Chrysippus, Antipater, and their followers. Avpollo-
phanes ¢ for his part counts but one, namely, practical
wisdom.
Amongst the virtues some are primary, some are
subordinate to these. The following are the primary:
wisdom, courage, justice, temperance. Particular
virtues are magnanimity, continence, endurance,
presence of mind, good counsel. And wisdom they
define as the knowledge of things good and evil and
NO
93
94
DIOGENES LAERTIUS
5 dvdpelay € ETLOTHLNV dy alpeTéov Kal WV evAaBn-
Téov Kal ovdeTépwy? THY oe Sukaloauvny * * THY
d€ peyadopuxiav ETLOTH UNV 7 e€w Urrepaven
Towbcay TAY ov aw ovT oy Kowyn pavrwy Te Kal
oTovdaiwy: Thv O° eyKparevav dvadeow avuTrépBatov
Tey Kar opbov Aoyov 7H ef anrrnTov moore.
THY d€ _Kaptepiav émuoTHpnv 1 E€u wv eppevereov
Kal pa Kal _ovderepu. THY 5” ayxivovay eg
eUpETLKY TOU KaOnKovTos éK TOO Tapax pho” THY
5° eUBovAtav émoTnunv tod oKometobar Tota Kat
TQS TpaTTOVTES mpagomev ouppepovTws.
‘Ava Adyov d€ kal TaY KaKUCY TAS pev eivat
mpwras, Tas & vmod TavTas’ olov adpoowny pev
Kal devAiav Kal Gd.Kiav Kau aKoAactay ev Tats
Tpwrars, aKpaciay d€ Kat Bpadvvovay | Kal KaKo-
Bovdtay ev Tas b70 TaUTOS. eivar 6 ayvoias Tas
KaKlas, WV al dpeTat emLOT HAL.
“Ayabov be Kowas jev TO <oU> TL Odedos, lotus
om HTL TavTov 7 odx eTEpOV wdeheias. obev avrny
aS THY GpETHY Kal TO peTeXov auras ayabor Pixs
ovtrw Aéyecbar: oiov To <pev> ayabov ad’
cup Paver <wperciobar, TO de Kal’ 6 oupBaives >,
ws THhv" mpagw Th KAT aper iy: bp ov dé, ws Tov
amovoatov TOV jeTeXovTa THS apEeTis.
“AMws oe ovTws iolws opiCovrar TO ayabov,
To téAevcov Kata dvow AoyiKod ws AoyiKod.”
TowovTov 5° eivar THY GpEeTHV, WS TE LETEXOVTA TAS
€¢
1 Sore Arn.: 4s Ta Coni. Reiske.
¢ It is obviously not courage which is here defined, but
apparently wisdom over again. Hence I have marked a
lacuna.
200
VII. 92-94. ZENO
of what is neither good nor evil; courage? as know-
ledge of what we ought to choose, what we ought to
beware of, and what is indifferent; justice... ;
magnanimity as the knowledge or habit of mind which
makes one superior to anything that happens, whether
good or evil equally ; continence as a disposition
never overcome in that which concerns right reason,
or a habit which no pleasures can get the better of;
endurance as a knowledge or habit which suggests
what we are to hold fast to, what not, and what is in-
different ; presence of mind as a habit prompt to find
out what is meet to be done at any moment ; good
counsel as knowledge by which we see what to
do and how to do it if we would consult our own
interests.
Similarly, of vices some are primary, others sub-
ordinate: e.g. folly, cowardice, injustice, profligacy
are accounted primary ; but incontinence, stupidity,
ill-advisedness subordinate. Further, they hold that
the vices are forms of ignorance of those things
whereof the corresponding virtues are the knowledge.
Good in general is that from which some ad-
vantage comes, and more particularly what is either
identical with or not distinct from benefit. Whence
it follows that virtue itself and whatever partakes of
virtue is called good in these three senses—viz. as
being (1) the source from which benefit results ; or
(2) that in respect of which benefit results, e.g. the
virtuous act; or (3) that by the agency of which
benefit results, e.g. the good man who partakes in
virtue.
Another particular definition of good which they
give is “the natural perfection of a rational being
qua rational.” To this answers virtue and, as being
20'1
95
96
97
DIOGENES LAERTIUS
Te TMpakets Tas KAT GapETIHV Kal TOUS oO7TOVdALoUS
elvau' emLyevvy[LaTO. d€ THY TE xapav Kal Thy
evppoavyay Kal 7a, mapamAnowa. woavTws b€ Kal
TeV Kaka TO jev Elvat appoowny, detAiav, dductav
Kal Ta maparrAjova: JeTeXovTO. dé KaKlas Tas TE
mpagers ics Kara KaKiav Kal TOUS pavrous: emt-
YEvV LATA be Ty te dvobvpiav Kat thv dvo-
ppoowvny Kal TA Opova..
“Ere TOV ayabay Ta. jev elvar mept wuynv, Ta O°
eKTOS, Ta 8 oure mept puxny ovr eKTOS. Ta pev
TEpt puxny dpeTas Kal Tas Kara TavuTas mpagers*
Ta & EKTOS TO TE omovdatav éxew sraTpioa Kal
omovoatov didov Kal THY ToUTwWY evdaysoviav’ Ta
d° ovr’ éxtdos ovTe mept pvyynv ro adbrov EeavTa@
elvat omovoaiov Kal evdaiova. avdtradw 6é Kat
TOV KaK@V Ta pev TEpi Wyn elvar, Tas KaKtas
Kal Tas Kat avtas mpateis: Ta 8” exTOos TO afpova
matpioa éxew Kal adpova didrov Kat THY TovTWV
KaKkoodayoviay: Ta 8° ovr éxTdos ovTEe Tept puyny
TO avTov éavT®@ eivar dadAov Kat Kakodaipova.
"Erte TOV ayabav Ta pev etvau TehKd, TO b€
mounriKd, TO. b€ TehuKa Kat TOUNTLKG. TOV jeVv
ouv pirov Kal Tas am’ avrob ywopevas apereias
mountiKa elvar ayaba: Adpoos d5é€ Kal dpovnua Kat
éXevbepiav Kal tépyv Kai eddpoovynv Kat adumiav
Kal Ta0aY THY KAT apEeTny mpakw TEALKG.
Tlountiexa = 8é Kat tedAuka elvat ayaa <tas
apetas>. Kalo pev yap amotedodor THv eEv-
dayoviay, TrounTuKd eoTw ayaba: Kalo dé cup-
TAnpodow avTHV, WOTE pepn) auras yiveobar, Tehukd.
Opoiws oe Kal TOV KaKaY Ta pev elvat Tehixd, Ta.
dé TOLNTLKG, Ta 0 appbhotépws EXYovTa. TOV pev
202
VII. 94-97. ZENO
partakers in virtue, virtuous acts and good men 3 as
also its supervening accessories, joy and gladness
and the like. So with evils: either they are vices,
folly, cowardice, injustice, and the like; or things
which partake of vice, including vicious acts and
wicked persons as well as their accompaniments,
despair, moroseness, and the like.
Again, some goods are goods of the mind and
others external, while some are neither mental nor
external. The former include the virtues and virtu-
ous acts; external goods are such as having a good
country or a good friend, and the prosperity of such.
Whereas to be good and happy oneself is of the class
of goods neither mental nor external. Similarly of
things evil some are mental evils, namely, vices and
vicious actions; others are outward evils, as to have
a foolish country or a foolish friend and the unhappi-
ness of such; other evils again are neither mental
nor outward, e.g. to be yourself bad and unhappy.
Again, goods are either of the nature of ends or
they are the means to these ends, or they are at
the same time end and means. A friend and the
advantages derived from him are means to good,
whereas confidence, high-spirit, liberty, delight,
gladness, freedom from pain, and every virtuous act
are of the nature of ends.
The virtues (they say) are goods of the nature at
once of ends and of means. On the one hand, in so
far as they cause happiness they are means, and
on the other hand, in so far as they make it complete,
and so are themselves part of it, they are ends.
Similarly of evils some are of the nature of ends
and some of means, while others are at once both
means and ends. Your enemy and the harm he
203
98
99
DIOGENES LAERTIUS
> A \ \ > 9 ) ~ 4 Ul
éyOpov Kat tas am atrod ywouevas BAaBas
A \ / \
TOUNTIKG Elva’ KaTaTAnEw Oe Kal TATEWOTHTA Kal
/
dovAetav Kal atepmiav Kat dvabvpiav Kal mept-
~ / ~
Avriavy Kal macav Thy KaTa KaKiav 7paEw TeAuKa:
> / > \ / > \ \ \
ap.porépws 6 €xovTa <Tas Kaktas>, ézret Kalo pev
~ / / >
amoteAobat THY KaKOdaLMOViaY, ToLNTLKa e€oTt’
~ 4 ~
Kalo d€ cuumdAnpotaw adtTyv, wore pepn avdTAs
yiveoOa, TeALKa.
wv ~ \ \ > ~ A / > ¢
Ere tv wept duynv ayabav ra pev etow e€ets,
Ta d€ dtabécers, Ta 8” OtH’ eEes ovTEe diabécets.
4 \ Co): / 74 \ \ 3 4
diabécers ev at aperal, c€ets b€ TA emiTndevATA,
/ > of ” / € re! a
oute 6° e€ers ovre diablécers ai evépyerar. Kowds
~ a /
de TOV ayabav pixTa pev é€oTw evTEeKVia Kal
>] 4 ¢ ~ > >] A > A > / \
evynpia, amdAoty 5° éoriv ayabov emorhpyn. Kal
> a
Gel jLEV TApOVTA al apeTai, OUK aE OE, Olov yapa,
7
TEpPLTATNOLS.
~ > > A 4 S \ , A
Ila@v 3° ayalov ovpdédpov civac Kat déov Kal
Yj A
AvawteAés Kal ypyoyLov Kal evypnoTov Kal KadAov
Kal whéAywov Kal aipetov Kal Sikatov. oupdepov
~ e > if
pev ott déper ToLratta wv ovpBawovtwy woedov-
/ > @ 4 > e 7 A >
peBa: déov 8° ate auvéxer ev ois yph: Avattedés 5
>
o7e Aver Ta TeAovpeva Eis adTo, WOTE THY avTt-
~ / ~
KaTaAvakw Thy é€k Ths mpaypateias vrepatpew TH
>] / / 9 a } >) /
wdereia: xpnoov 5 ote xpetay wohedcias map-
A /
éxeTau’ evypnotov 5° ore Thy xpElay erraweTHV am-
epyalerar’ Kkadov 6° OTe ouppétpws Eyer mpos THV
€ ~ ~
€avTod xpeiav: wdhédAyov 6° Ort TowodTdv éoTw
LA >] A e \ e] e ~ / > v4
woTe whereiv: aiperov 6’ OTt ToLvobrov €oTW WwoTE
>) / 9 \ e aA U > id / > \
evAdyws atTo atpetaBar: Sikatoy 6° OTL vow earl
GUUdwVOV Kal KOLWWVLAS TOLNTLKOV.
204
VII. 97-99. ZENO
does you are means; consternation, abasement,
slavery, gloom, despair, excess of grief, and every
vicious action are of the nature of ends. Vices are
evils both as ends and as means, since in so far as
they cause misery they are means, but in so far as
they make it complete, so that they become part of
it, they are ends.
Of mental goods some are habits, others are dis-
positions, while others again are neither the one nor
the other. The virtues are dispositions, while accom-
plishments or avocations are matters of habit, and
activities as such or exercise of faculty neither the
one nor the other. And in general there are some
mixed goods: e.g. to be happy in one’s children or
in one’s old age. But knowledge is a pure good.
Again, some goods are permanent like the virtues,
others transitory like joy and walking-exercise.
All good (they say) is expedient, binding, profit-
able, useful, serviceable, beautiful, beneficial,
desirable, and just or right. It is expedient,
because it brings about things of such a kind that
by their occurrence we are benefited. It is binding,
because it causes unity where unity is needed ;
profitable, because it defrays what is expended on
it, so that the return yields a balance of benefit on
the transaction. It is useful, because it secures the
use of benefit ; it is serviceable, because the utility
it affords is worthy of all praise. It is beautiful,
because the good is proportionate to the use made
of it; beneficial, because by its inherent nature it
benefits ; choiceworthy, because it is such that to
choose it is reasonable. It is also just or right, inas-
much as it is in harmony with law and tends to
draw men together.
205
DIOGENES LAERTIUS
100 Kadrov dé A€gyovot to TéAEtov ayafov mapa TO
mavTas améyew Tovs em lytoupevous apiOuovs bro
aA t n \ , / ” > #4
Ths Pvoews 7 TO TeAEWS GUpeTpov. €ldyn d eEtvar
a ~ 4 ~
tod Kadod rétTapa, Sikatov, avdpetov, Kooptov,
émuaTnmoviKov* ev yap Totade Tas KaAas mpa€ets
~ b>] A 4 A \ ~ >) “~ S
ouvTeAciabar. ava Adyov b€ Kal TOD aiaypod eivat
. Yd 4 4 > + A A A A
elon TéTTapa, TO T adLKov Kat TO detAov Kat
bd s | »” 4 ‘ ‘ A
aKoojov Kal adpov. Aéyeobar 5€ ro KaAdov pova-
yas pev TO eTraweTOVS TapEeXomevov TOUS exovTas
<7 > ayabov eraivov aktov: érépws d€ TO Ev TrEpu-
4 A A » Ww + A A > ~
KevaL TPOS TO LOLoV Epyov: aAAws dE TO ETTLKOO[LODY,
¢ 4 4 \ \ >) A A A
otav Aéywpev fedvov Tov copov ayabov Kat KaAov
eivat.
‘ 4
101 Aéyovor dé povov to Kadov ayafov civar, Kaba
¢€ 4 >} ~ S A 5 ~ A
dynow ‘Exarwv €v TH Tpitw Ilept ayabav Kat
Xpvoirmos ev trois Ilepi rot KaAov: €tvat O€ TOUTO
a > ~ a
GpeTHnVv Kal TO PETEXOV ApETHS, @ EoTW LGoV TO
mav ayalov Kadov eivat Kat TO tooduvvapyety TH
~ A > 4 @ MW >} \ - > ‘ S
KaA@ TO ayabdv, o7ep ioov EoTi TOUTM. ETEL yap
> ) >] 4 , > ] ” \ 4 > A
éorw ayalor, KaAov éoTw: é€ate d€ Kaddv: ayalov
M” > 4 ~ \ 4 A > A MN > A
dpa €oTi. doxel d6€ mavTa 7a ayala toa eivar Kat
mav ayalov ém akpov eivar aiperov Kal pyT
+ 4 > 3 4 > 4 ~ >} +
aveoW [LT ETTAGLW emidexecbar. tav 5 OovTwY
\ A A > A > A Q 4 \ > 3 4 g
Pact TA LEV ayala civar, Ta d€ KAKA, TAO OVDOETEPA.
5 A 4 > fd 3 5 4 V4
102 “Ayala peév otv Tas 7 apetds, dpovynow, OLALO-
‘ \ 4
aivnv, avdpeiav, cwhpoctyyny Kat Ta AouTa* KaKa
A A >) 4 5 tA 5 fa A A 4
S€ Ta evavtia, adpoovvyv, adixiav Kat Ta Aouma.
206
VII. 100-102. ZENO
The reason why they characterize the perfect good
as beautiful is that it has in full all the “ factors ”’
required by nature or has perfect proportion. Of
the beautiful there are (say they) four species,
namely, what is just, courageous, orderly and wise 5
for it is under these forms that fair deeds are ac-
complished. Similarly there are four species of the
base or ugly, namely, what is unjust, cowardly,
disorderly, and unwise. By the beautiful is meant
properly and in an unique sense that good which
renders its possessors praiseworthy, or briefly, good
which is worthy of praise ; though in another sense it
signifies a good aptitude for one’s proper function ;
while in yet another sense the beautiful is that which
lends new grace to anything, as when we say of the
wise man that he alone is good and beautiful.
And they say that only the morally beautiful is
good. So Hecato in his treatise On Goods, book iii.,
and Chrysippus in his work On the Morally Beautiful.
They hold, that is, that virtue and whatever partakes
of virtue consists in this: which is equivalent to-
saying that all that is good is beautiful, or that the
term “ good ”’ has equal force with the term “ beauti-
ful,’ which comes to the same thing. “Since a thing
is good, it is beautiful ; now it is beautiful, therefore
it is good.”” They hold that all goods are equal and
that all good is desirable in the highest degree and
admits of no lowering or heightening of intensity.
Of things that are, some, they say, are good, some
are evil, and some neither good nor evil (that is,
morally indifferent).
Goods comprise the virtues of prudence, justice,
courage, temperance, and the rest ;_ while the oppo-
sites of these are evils, namely, folly, injustice, and
207
103
104
DIOGENES LAERTIUS
ovderepa S€ doa pyr wohedAct pnre BAamret, olov
¢ € f e 7 U 3 / A
Cwy, vyiera, noovn, Kaddos, toxvs, AodTos,
3 / b>) 4 \ \ 4 > , ld
evoogia, evyévera* Kal TA TOUTOLS evavTia, BdavaTos,
vooos, movos, aliayos, aodévera, mevia, ado€ia,
dvoyevera Kat Ta TOUVTOLS TapaTrAnota, Kala dyow
‘Exatwy ev eBdopuw Ilept réAovs Kai “AzroAAdSwpos
3 ~ 3 A \ vr ? A A > ~
ev TH HOuxy kat Npvowmmos. pur) yap eivar Tad
> 7 > ? 3 7 3 > /
ayala, add’ adiadopa Kar’ cidos mponypeva.
¢ \ ” A \ ? 3 \ ?
ws yap idtov Fepnot ro Oeppaivew, od To pvyew,
4 A 9 “A A >] A > A ,
ovTw Kal ayalod to wdedctv, od to BAamrew:
od padrdov 8° woeret 4 BAamret 6 TrAODTOS Kal 7
e / >) ” =? > \ ” ~ ¢ 1)? € ?
byleta’ ovK ap ayallov ovTe mAotTOSs ovVO’ dyiea.
a ~ ~ ~ ~ 3
ETL TE Hagw, @ EoTW EV Kal KaKwS xpHabaL, TOUT
> 4 > la 4 A \ ¢ / ” >
ovk eoTw ayalov: mAovTw dé Kal Vytela EoTW Ev
Kat KaK@s xpnaba odK ap’ ayabov Aobros Kal
byteca. Llocedavios pevro. Kal tatra pyno. Tov
ayabav etvar. adr’ oddé rHv dovnv ayabdr
¢ Ul 3 > A J gf \ > ~ \
paow “Exatrwy 7 ev 7a evatw Ilepi ayabay Kat
Xpvoim7os ev tots Ilepi wdovAs: etvar yap Kat
3 \ ¢ ? \ 3 3 A > > U
aloxpas noovas, pndev 6 aticypov elvat ayalov.
? ~ / 3 ~ vn Ww > b) A
woherctvy d€ €oTe Kiely 7H toyew KAT apeETHY,
BAranrew dé Kwetvy 4 toyew KaTa KaKtay.
Aiyds dé A€yecbar adiahopa: ama& pev Ta pre
mMpos €voayLoviay pATE TpOS KaKOdaLWLOViaY GuUV-
epyoovra, ws eéyet mAodros, dd€a, vyleva, toxus
Kal TA Opota’ EvdexEeTaL yap Kal ywpis TOUTWY Ed-
dayovety, THS ToLds adTa@v ypHoews eVdalpoviKys
208
VII. 102-104. ZENO
the rest. Neutral (neither good nor evil, that is)
are all those things which neither benefit nor harm
a man: such as life, health, pleasure, beauty,
strength, wealth, fair fame and noble birth, and
their opposites, death, disease, pain, ugliness, weak-
ness, poverty, ignominy, low birth, and the like.
This Hecato affirms in his De fine, book vii., and
also Apollodorus in his Ethics, and Chrysippus.
For, say they, such things (as life, health, and
pleasure) are not in themselves goods, but are
morally indifferent, though falling under the species
or subdivision “ things preferred.’’ For as the pro-
perty of hot is to warm, not to cool, so the property
of good is to benefit, not to injure ; but wealth and
health do no more benefit than injury, therefore
neither wealth nor health is good. Further, they
say that that is not good of which both good and
bad use can be made: but of wealth and health both
good and bad use can be made ; therefore wealth and
health are not goods. On the other hand, Posidonius
maintains that these things too are among goods.
Hecato in the ninth book of his treatise On Goods, and
Chrysippus in his work On Pleasure, deny that plea-
sure is a good either; for some pleasures are dis-
graceful, and nothing disgraceful is good. To benefit
is to set in motion or sustain in accordance with
virtue ; whereas to harm is to set in motion or
sustain in accordance with vice.
The term “ indifferent ’’ has two meanings: in
the first it denotes the things which do not contribute
either to happiness or to misery, as wealth, fame,
health, strength, and the like; for it is possible to
be happy without having these, although, if they are
used in a certain way, such use of them tends to
VOL. II P 209
105
106
DIOGENES LAERTIUS
ovens 7 KaKodayLoverys. dMws de Aéyerat
adiagopa 7a uf opuAs wnt apopyAs KwyriKa,
ws EXEL TO dprias Exe emt THS Kepadfs Tpixas
7 TepitTas, H eKTElvat TOV daKTvAOY 7 avOTeEtAaL,
TOV TpoTEpwr adtaddpwv ovKED oUTW AEyomevwY:
opuns yap €oTw éxelva Kal apopuyns KwyTiKa.
lo Ta pev adTa@v exdréyera, <Ta d€ amexAéyeTau
TOY ETépwv emians exdvTwWY Tmpos alpeow Kal
Hi.
Tav adrapopwy Ta pev Aéyouae TponypeEva., Ta
O€ a dmom pony Leva.” mpony eva pev Ta ExovTa a€iay,
dmomponypeva é Ta amagiav eXovTa. agiay d€
TH [Lev TLVO. A€yovat vp BAnow m™pos TOV op.oro -
youpLevov Biov, HTes €oTl Tept may ayalov: thy dé
etvau peony Twa dvvapw 7 xpetav oup. adMopevav
pos Tov KaTa pvow Biov, Opovov etzety HvTwa
TpoopepeTat mpos Tov Kata gvow BPiov zAovTos
y byte THY 6 elvar a€iav apouPyy Soxyaorod,
ay dv oO eu7etpos TMV Tpayparov Tak, OjLoLov
etmety apeiBeafar mupovs mpos Tas avy yuLove?
KpvOds.
[Tponypeva jLev ovv eivat & Kal agtav EXEL, olov
em pev TOV PuxeKay evdutay, TEXVIY; TpoKom™y
KQL TA OOLA’ emt O€ TOV GwpLaTiKa@Y Cw, DyteLav,
pwunv, eveEiav, aptioTnta, Kaddos <Kal Ta Tapa-
mAjowa>: émi b€ THY éxTOs TAODTOV, Sofa, €v-
1 ras nuscodiovs Arnim.
¢ “* Indirectly ’?: more literally ‘‘ contributing, as inter-
mediary (“éanv), to.”
’ With Arnim’s correction, wheat would exchange for 14
times the quantity of barley. The three meanings of dla
210
VII. 1044106. ZENO
happiness or misery. In quite another sense those
things are said to be indifferent which are without
the power of stirring inclination or aversion; e.g.
the fact that the number of hairs on one’s head is
odd or even or whether you hold out your finger
straight or bent. But it was not in this sense that
the things mentioned above were termed indifferent,
they being quite capable of exciting inclination or
aversion. Hence of these latter some are taken by
preference, others are rejected, whereas indifference
in the other sense affords no ground for either
choosing or avoiding.
Of things indifferent, as they express it, some are
Sepueweires, others” “rejected.” Such as “have
value, they say, are “ preferred,” while such as have
negative, instead of positive, value are “ rejected.”’
Value they define as, first, any contribution to
harmonious living, such as attaches to every good ;
secondly, some faculty or use which indirectly ¢ con-
tributes to the life according to nature: which is as
much as to say “ any assistance brought by wealth
or health towards living a natural life”; thirdly,
value is the full equivalent of an appraiser, as fixed
by an expert acquainted with the facts—as when it is
said that wheat exchanges for so much barley with
a mule thrown in.?
Thus things of the preferred class are those which
have positive value, e.g. amongst mental qualities,
natural ability, skill, moral improvement, and the
like ; among bodily qualities, life, health, strength,
good condition, soundness of organs, beauty, and so
forth ; and in the sphere of external things, wealth,
are also given, but in a different order, by Stobaeus, Ecl. ii.
83. 10, who explains this as duoi8hv rod doximacrod.
ae Ma |
107
108
DIOGENES LAERTIUS
4 A
Vevelav KAL TA OfLOLA. aTroTTpOnyLEVva O° emt pev
TOV puxiKdv agviay, aTexviav Kat Ta Opola’ emt
A
d€ TOV cwpatikdy Oavarov, vocov, acbevear,
4 ‘
Kaxefiav, mypwow, alaxos Kal Ta Opota emt be
TWVY €KTOS meviay, ado€tar, Ovoyeverav Kal TO
TraparrAjova: ovre de mpony8n ovr’ atromponydy
TO ovdeTEpurs ¢ eXovTG..
A Fo
TL TOV Tponypevwy Ta ev Ov avTA TMpPOHKTAL,
A > @& A A A > ¢ A ‘ > o&
Ta d€ Ou ETepa, Ta Sé Kal Ov avTa Kal du ETEpa.
> G A A 3 Se A A A 4 >
du avTa pev evdvia, mpoKom7 Kal TA Gpota’ Ov
4 A aA 9 4 Y A 4 > ¢ A
eTepa O€ TAobTOS, evyéveta Kal Ta Gola’ du’ aUTA
A A > @& 5) 4 3 } 3 4 3
d€ Kal du ETEpa iaxyUs, evaicPrnaia, apTioTys. St
¢ A 4 er A fl 2 4 > “4 , @
avTa pev, OTL Kara dvow éori: du erepa O€, OTe
” A
mepuTrovet xpetas ovK odtyas. Opotis 0 exe Kai
TO aTOTpOnyLEevov KATO TOV évavTiov Adoyov.
4
"Ext 6€ Kabjkov dacw eivar 6 mpaxbev evrAoyov
3 a“
[re] tayet atroAoyiapdv, oiov To axdAovbov ev T7
aA ~ 4
(wh, Omep Kal emt Ta gduta Kai CHa Staretver:
opaoba: yap Kami TovTwy KabjKovTa.
4 /
Katrwvopacbat 5° ovtws tad mpwrov Livwvos
aA 3 A ~ “~
To KalljKov, amo Tot KaTa TIWas HKEW THS mpoc-
U 3 4 te 4 > 3 A S
ovopactas elAnupevns. evepynua 6 advTo etvar
¢ The reading zpax6év is now accepted in place of mpoayxdér.
““ Duty,” it should be noted, is a very inadequate rendering
of xa@jxov, which in the present passage applies to the proper
behaviour of plants and animals no less than to that of
human beings. Cf. Stob. Ecl. ii. 85. 13 6 mpax6év etdAovov
dmonoylay éxe.; Sext. Emp. vii. 158.
> The ordinary meaning of the verb xad7jxev is well seen
in Hdt. vii. 22 6 yap “AOws éori bpos péya Te Kai dvopacror és
G@ddacoay xarfjxov (‘‘for Athos is a great and famous
mountain, reaching down to the sea’’). The term seems to
have passed from this meaning to signify figuratively that
which extends to, affects, or is incumbent on us: as near
an approach, perhaps, to the idea of duty as can be expected
SD
VII. 106-108. ZENO
fame, noble birth, and the like. To the class of
things “ rejected ” belong, of mental qualities, lack
of ability, want of skill, and the like; among bodily
qualities, death, disease, weakness, being out of
condition, mutilation, ugliness, and the like; in the
sphere of external things, poverty, ignominy, low
birth, and so forth. But again there are things
belonging to neither class; such are not preferred,
neither are they rejected.
Again, of things preferred some are preferred for
their own sake, some for the sake of something else,
and others again both for their own sake and for the
sake of something else. To the first of these classes
belong natural ability, moral improvement, and the
like; to the second wealth, noble birth, and the like;
to the last strength, perfect faculties, soundness of
bodily organs. Things are preferred for their own sake
because they accord with nature ; not for their own
sake, but for the sake of something else, because they
secure not a few utilities. And similarly with the
class of things rejected under the contrary heads.
Furthermore, the term Duty is applied to that for
which, when done,.* a reasonable defence can be
adduced, e.g. harmony in the tenor of life’s process,
which indeed pervades the growth of plants and
animals. For even in plants and animals, they hold,
you may discern fitness of behaviour.
Zeno was the first to use this term xaOjKov of
conduct. Etymologically it is derived from kard tivas
7)Keuv, t.e. reaching as far as, being up to, or incumbent
on so and so.? And it is an action in itself adapted
in any ancient system of Ethics, which regards human
conduct not as obedience to law, but as determination and
pursuit of good.
213
109
DIOGENES LAERTIUS
Tais KaTa vow KaTaoKevats oikeiov. TaV yap
Kal” opunv evepyoupévwy ta pev KabyKovta etvat,
A A A \ ~ A > ” c ”
Ta S€ mapa To KafjKov, Ta 5° ovTE KaNHKOVTA OUTE
mapa To KalyKoV.
/ A > S <4 / e a a
Kaéyxovra ev ovv eivar daa Adyos aipet rroreiv,
e ” \ “a ~ > LA /
ws éxel TO yoveis Tydv, adeAdovs, marTpidsa,
4 / s 4 an Ul 4
ovptrepipepecbar didois: apa To KabjKov dé, doa
A Y A ~ / aA
ju) aipet Adyos, ws exer TA TOLAbTA, yovewy apedeiv,
adeAddv adpovriotetv, pidrows pr) ovvdsraTibeobar,
~ A
TaTpioa vimepopav Kal Ta mapamAyota: ovTe dé
, ” A 4 ~ (4 4)? e aA
KabnKovra ovTe Tapa TO KalyKov, doa ovO” aipet
f > a
Aoyos mpaTrew ovT amayopevet, olov Kappos av-
7 a A nv / A A oo
ehéabar, ypadetov kparetv 7 aoTAeyyida Kal Ta Gora
ToUTOLS.
Kat 7a pev eivat KabyKovta avev TrepioTacews,
=
Ul
Ta O€ TEeploTaTiKa. Kal avev pev TEptoTdcews
? e 4 2 A A > f A ‘
TadE, Vyteias emyseActabar Kat atcOnTnpiwy Kal Ta
/ ~
Gpowa* KaTa TEepioTracw de TO TNpOvY EauTOV Kal
Thy KTHow Stappinreiv. ava Adyov dé Kal TaYV
mapa To KabyKov. ett TaV KabynKOVTWY Ta pev
te 7 A \ > > 7# A eo AS A ,
det KaOyKe, Ta Se OVK Gel. Kal det pev KabnKeEL
TO KaT apernv Cv, ovK ae dé 70 epwradv Kal
amoxpiveo$ar Kat mepuTatety Kat TA Opota. 6 8
b>) A “a \ > A ~ A A “~ ”
110 avtos Adyos Kal em THY Tapa TO KaBHKOoV. €oTL
d€ Kal év Tots écots TL KAaOAKOV, ws TO TreiDecBat
Tovs Tatoas Tots TaLdaywyots.
Daci dé thy Puy eivar oKTapeph: pépn yap
214
VII. 108-110. ZENO
to nature's arrangements. For of the acts done at
the prompting of impulse some, they observe, are
fit and meet. others the reverse, while there is a
jammer class which is neither the one nor the
other.
Befitting acts are all those which reason prevails
with us to do; and this is the case with honouring
one’s parents, brothers and country, and intercourse
with friends. Unbefitting, or contrary to duty, are
all acts that reason deprecates, e.g. to neglect one’s
parents, to be indifferent to one’s brothers, not to
agree with friends, to disregard the interests of
one’s country, and so forth. Acts which fall under
neither of the foregoing classes are those which
reason neither urges us to do nor forbids, such as
picking up a twig, holding a style or a scraper, and
the like.
Again, some duties are incumbent unconditionally.
others in certain circumstances. Unconditional
duties are the following: to take proper care of
health and one’s organs of sense, and things of
that sort. Duties imposed by circumstances are
such as maiming oneself and sacrifice of property.
And so likewise with acts which are violations of
duty. Another division is into duties which are
always incumbent and those which are not. To live
in accordance with virtue is always a duty, whereas
dialectic by question and answer or walking-exercise
and the like are not at all times incumbent. The
same may be said of the violations of duty. And in
things intermediate also there are duties; as that
boys should obey the attendants who have charge
of them.
According to the Stoics there is an eight-fold
=
pid |e
111
112
DIOGENES LAERTIUS
avths Ta Te TévTE aicOyTHpia Kal TO PwvyTLKOV
¢€
popiov Kal TO StavontiKdv, Omep e€oTW adTH 7
Sudvowa, Kal TO yevvnTiKov. ex dé TaVv pevdov
> , A A > A 3s 4 > 7?
emvyiveo0ar tHv Siaotpopiy emi TiV Sudvotav, ad
~ we ‘6 yi / ee) ’ ”
hs ToAAa aby BAaoTavew Kal akaTacTacias atta.
A A > \ \ i 4 4 ¢ ” A
€ote O€ avTo TO Talos Kata Zyvwva 7» aAoyos Kat
‘ 7 ~ i b)) c A 4
mapa pvow puyis Kwows 4 Opn AEovalovea.
Tév d€ maby Ta avwratw, Kaba dynow ‘Exa-
3 ~ 4 \ nw A 4 > ~
twv ev TO Sevtepw Ilepi maldv Kat Zyvwv ev 7TH
Tlept wafav, civar yévy rérrapa, Avanv, poor,
> @ f TS) , o A S° 3 A \ 10
emOupiav, woovnv. doKei avtoits Ta 7abn
/ > bs 4 3 ~ A
Kpioets elvat, Kaba dno. Xpvoimmos ev TH epi
~ a A / e , f > ~
rabav: 4 Te yap ptAapyupia v7roAnpis eat. TOO
TO apytpiov Kadov elvar, Kal 7 péebn dé Kal
> / ¢e , \ 4
aKkoAacta opoiws Kat TaAAa.
Kai thv pev Ady elvar ovoroAjy aAoyov: €td7
~ Y4 4 aA
& avris eAcov, PUdvor, CArov, CnAotumiav, ayos,
4
évoxAnow, aviav, odvvyv, avyxvow. EeXeov ev
> > 7 id Se, ? 4 lon
otv elvar AvUayv ws em avakiws KaKxomabobrtt,
ie ~ low
Phldvovede AvTyv em’ addotpios ayabois, CAAov de
AdTnv emt TH adAw Tapeivar dv adros emOupel,
4 A 4 > A ~ \ Ld A a“
CnAoturiav Se Avanv emt 7H Kai adAAw Tapeivar a
\ 3S 4 ” A 4 v4
Kat avrtos exer, axfos de Avmynv Bapdvovoar,
v4 ~
evoxAnaw Avaynv aTevoywpotcav Kali dvcywplav
mapackevalovoar, aviay Advanv ex siadroy.opav
pevovoay 7 emiTevopernyv, odvynv AUmnY émimovoY,
7 5)
avyyvow Av7yv adAoyov, amoKvaiovoay Kal KW-
A ~
Avovoay Ta TApoVTA GuUVOpGaV.
216
VI}. 110-112. ZENO
division of the soul: the five senses, the faculty of
speech, the intellectual faculty, which is the mind
itself, and the generative faculty, being all parts
of the soul. Now from falsehood there results per-
version, which extends to the mind; and from this
perversion arise many passions or emotions, which
are causes of instability. Passion, or emotion, is
defined by Zeno as an irrational and unnatural
movement in the soul, or again as impulse in excess.
The main, or most universal, emotions, according
to Hecato in his treatise On the Passions, book ii.,
and Zeno in his treatise with the same title, con-
stitute four great classes, grief, fear, desire or
craving, pleasure. They hold the emotions to be
judgements, as is stated by Chrysippus in his
treatise On the Passions: avarice being a supposition
that money is a good, while the case is similar with
drunkenness and profligacy and all the other
emotions.
And grief or pain they hold to be an irrational
mental contraction. Its species are pity, envy,
jealousy, rivalry, heaviness, annoyance, distress,
anguish, distraction. Pity is grief felt at un-
deserved suffering ; envy, grief at others’ prosperity ;
jealousy, grief at the possession by another of
that which one desires for oneself; rivalry, pain
at the possession by another of what one has
oneself. Heaviness or vexation is grief which weighs
us down, annoyance that which coops us up and
straitens us for want of room, distress a pain brought
on by anxious thought that lasts and increases,
anguish painful grief, distraction irrational grief,
rasping and hindering us from viewing the situation
as a whole.
cd
DIOGENES LAERTIUS
0 be poBos €or! mpoadoxta KaKov. eis b€ Tov
dhoBov avayerar Kal Tabra, deta, OKVOS, aioxvvn,
ExTrAn Ets, FopuBos, dywvia. detua pev ovv eoTt
PoBos d€0S EpTrOLM’, aicxurn de PoBos adogias,
OKVOS O€ hoBos pedXovons evepyelas, exmtAnkis Sé
113 PoBos ek pavractas acuv7ifous TpayLaTos, OopuBos
d¢ ddBos pera karemetgews dwvns, aywvia oe
PoBos adyAou pay LaTOs..
een emBuy.ia earl ddoyos dpeéis, Uh HV
TaTTeT aL Kal TavTa, amavis, jHigos, pidovertia,
opy7, Epws, paves, Bupos. €or O° pev omavis
emBupsia Tes ev dmorevger Kal otov KEXwpLopevy
éx Tov mpaypatos, TeTapervn dé SiaKevas em adTo
Kal omwpevn: ptaos 8 éoziv émbupia tis Too
KaK@S €lval TWL META TPOKOTS TLVOS KaL Trapa-
Tagews: diroverkia 8 emBupsio. TiS TEpl alpecews:
opy7) 6° émbupia TYLwptas Tou SoxodvTos NOUKN -
Keval ov MpoonKovTws: (pus d€ €otw éemOupia Tes
odyl TEpl GmoVdalous* EaTL yap emBody pirorouias
114 ua KaXXos EuPatvojLevov. penves d€ €oTw opyn TLS
meTaAALWLevn Kal éTiKOTOS, emLTNPNTLKN O€, O7TEP
éudaivera dua Ta@voe:
el TrEp yap aie yoAov ye Kal adr ALap KataTrewy,
aAAd Te Kal peTomiabev Exe KOTOV, Ofpa TeAEGa7.
6 d€ Dupos e€ eo7w opyy) apXopevy).
“Hdovn dé eorw dAoyos emrapats éf’ aipeT@
doKoovTe wUmapyew, vd HY TaTTETAL KAANOKS,
emXaLpEeKaKia, TEpyus, duaxvats. KnAqors pLev obv
EOTL 780r7) bu" WTWY kataxnAoioa: emrLX AipeKaKta
dé yO0v7) én” adXoTpiots KaKois: Tépifis d€, otov
o7t5 1. Sia
2008
VII. 112-114. ZENO
Fear is an expectation of evil. Under fear are
ranged the following emotions: terror, nervous shrink-
ing, shame, consternation, panic, mental agony.
Terror is a fear which produces fright ; shame is fear
of disgrace ; nervous shrinking is a fear that one will
have to act ; consternation is fear due to a presenta-
tion of some unusual occurrence; panic is fear
with pressure exercised by sound; mental agony is
fear felt when some issue is still in suspense.
Desire or craving is irrational appetency, and
under it are ranged the following states: want,
hatred, contentiousness, anger, love, wrath, resent-
ment. Want, then. is a craving when it is baulked
and, as it were, cut off from its object, but kept at
full stretch and attracted towards it in vain. Hatred
is a growing and lasting desire or craving that it
should go ill with somebody. Contentiousness is a
craving or desire connected with partisanship ; anger
a craving or desire to punish one who is thought to
have done you an undeserved injury. The passion
of Jove is a craving from which good men are free ;
for it is an effort to win affection due to the visible
presence of beauty. Wrath is anger which has long
rankled and has become malicious, waiting for its
opportunity, as is illustrated by the lines @:
Even though for the one day he swallow his anger, yet
doth he still keep his displeasure thereafter in his heart,
till he accomplish it.
Resentment is anger in an early stage.
Pleasure is an irrational elation at the accruing of
what seems to be choiceworthy ; and under it are
ranged ravishment, malevolent joy, delight, trans-
port. Ravishment is pleasure which charms the ear.
Malevolent joy is pleasure at another's ills. Delight
219
115
116
117
DIOGENES LAERTIUS
/ A aA Sill \ > 4 4
Tpexis, Tpotpomn Tis wuyhs emt TO avepevov' dia-
xvots 6° avadvars aperis.
¢ \ 4 I aN ~ , > ,
Qs dé A€yerai Twa él Tob Gupatos appwoTn-
patra, olov modaypa Kai apOpitides, ovTW KAT THS
puyns didodogia kat dirndovia Kal Ta TapamAyjota.
\
TO yap appwoTnua eoTt voonua pet aoabevetas,
\ A , ” / ~ ¢ ~
TO O€ voonpLa olnots oPddpa SoKodvTos aipeTod.
KQl WS ETL TOD GWpaTos Eve“TTWOLAL TEs A€yovTaL,
e 4 A ~
olov KaTappous Kal diappota, ovTW Kami THs puyAs
3 > / e , ? V4
claw evKatadpopiat, oiov Plovepia, éAenwoovvn,
epioes Kal Ta TapamAnata.
>s \ ‘ > / A ~ f
Etva d€ Kat evmaleias pact tpeis, yapav,
2 / 4 \ \ \ \ > ,
evAaBevav, BovAnow. Kat THY pev yapav éevavTiav
~ ¢ = >
[daciv] civar 7H ndovA, otcav evroyov Emapow’
thv & evAaBecav 7@ POBw, ovcay edroyov ExKALowv.
\ ~
popnOyjcecbat pev yap Tov copov ovdauds, evrAaBn-
Onoecba S€. TH O emOuuia evavtiay dacw ei-
\ 4 > ” wv /
vat Thv BovAynow, ovaav evAoyov ope&w. Kallamep
obv U10 Ta mp@Ta ma0yn wimrer Twa, TOV avToV
\
TpoTov Kal UmTO Tas mpwras evmafelas: Kal U70
pev THY BovAnow evvotav, evpeverav, aoTacpOV,
b) , e \ \ \ ’ / 3 ~ ¢ /
ayarnow: vmo de tHv evAdBerav aidd, ayvetav:
e \ \ \ \ , ’ 7 > ,
bio b€ THY xapav Tépip, evppoaivyny, edfupiav.
\ \ oe ~ FF \ , \ \
Maci d€ Kat amafA eivar tov coddv, dia TO
avepmtwrov etvat eivar de Kat addov amaly Tov
datrov, ev iow Aeyopevov T@ okAnp@ Kat aréyKTo.
220
Vite iwis-1107, ZENO
is the mind’s propulsion to weakness, its name
in Greek (répyis) being akin to tpeyrs or turning.
To be in transports of delight is the melting away of
virtue.
And as there are said to be certain infirmities in
the body, as for instance gout and arthritic dis-
orders, so too there is in the soul love of fame,
love of pleasure, and the like. By infirmity is meant
disease accompanied by weakness ; and by disease
is meant a fond imagining of something that seems
desirable. And as in the body there are tendencies
to certain maladies such as colds and diarrhoea, so it
is with the soul, there are tendencies like enviousness,
pitifulness, quarrelsomeness, and the like.
Also they say that there are three emotional states
which are good, namely, joy, caution, and wishing.
Joy, the counterpart of pleasure, is rational elation ;
caution, the counterpart of fear, rational avoidance ;
for though the wise man will never feel fear, he will
yet use caution. And they make wishing the
counterpart of desire (or craving), inasmuch as it is
rational appetency. And accordingly, as under the
primary passions are classed certain others sub-
ordinate to them, so too is it with the primary
eupathies or good emotional states. Thus under
wishing they bring well-wishing or benevolence,
friendliness, respect, affection; under caution, re-
verence and modesty; under joy, delight, mirth,
cheerfulness.
Now they say that the wise man is passionless,
because he is not prone to fall into such infirmity.
But they add that in another sense the term apathy
is applied to the bad man, when, that is, it means
that he is callous and relentless. Further, the wise
221
DIOGENES LAERTIUS
” 4 > > \ U ” \ wv UY
atupov 7 elvat Tov copdev’ tows yap Eexew Tpds
TE TO EVOOEOV Kal TO ddokfov. elvar db€ Kat adAdov
\ “~
dtudov, KaTa Tov elkatov TeTaypevov, Os €oTL
dhairos. Kail avortynpovs 5é daow eivar mavras
Tovs o7movodaious, TH pT avTovs Tmpos HdovnV
e ~ / > ” \\ ‘ e \
Opireiy pyre map addAwv ta mpos ndovnv mpoc-
U \ ” \ iy b) 4
déxyec8ar. Kai adAdov dé eivar avdaTynpov, mapa-
mAnciws Aeyopevov TH avoTnPe ow, W mpos pev
~ A
dappaKkotouav xp@vrart, mpos d€ mpomoaw ov
Tavu.
118 “AxiBd7jAovs Tovs omovdatovs gudAaKktiKovs 7
elvar Tov emt to BéATiov adrovs traptotavat, d1a
~ ~ ‘ “A v4
TapacKeuns THs TA PadAa pev anoKpumTovons,
\ 3 e 4, 3 A / ?
Ta & vmapyovTa ayala dgaiveobat morovons.
amAdotous Te’ TEpinpnKevar yap ev TH Pwvyh TO
mAdoua Kal TH eldet. ampaypovas T evar:
éxkAivew yap TO mpaTTew Te mapa TO KabyKov.
‘ > , , > 4 Ul ”
Kat olvwOyncecbar pév, ov pevobncecbar dé. ETL
d ovd€ pavicecbar: mpoomeceiobar pévTor more
> ~ a > 4 ‘ / “
avt®@ davracias addXoKdtovs dia pedayyxoriav 7
Anpyow, od Kata Tov TOV atpetav Adyov, adda
\ -? 3 A \ 4 \ /
mapa pow. ovoe pny Avmybjcecbat Tov coder,
dua TO THY AvTHv adroyov eivat avotoAny Tis
wuyns, ws “AmroAAddwpos dynow ev TH’ HOuK7.
119 QOcetous 7’ eivau: Exew yap ev é€avTots olovet Bedv.
tov 0 davdrAov abeov. ditrov dé eivar tov abeov,
4 > b) 4 “ f / A \ 3
Tov T evavtiws TH Detw eyopevov Kal Tov e&ov-
Bevytixov Tob Oeiov- Omep ovK eivat mEplt TravTa
999
Ad At
VII. 117-119. ZENO
man is said to be free from vanity ; for he is in-
different to good or evil report. However, he is not
alone in this, there being another who is also tree
from vanity, he who is ranged among the rash, and
that is the bad man. Again, they tell us that all
good men are austere or harsh. because they neither
have dealings with pleasure themselves nor tolerate
those who have. The term harsh is applied, however,
to others as well, and in much the same sense as a
wine is said to be harsh when it is employed medi-
cinally and not for drinking at all.
Again, the good are genuinely in earnest and
vigilant for their own improvement. using a manner
of life which banishes evil out of sight and makes
what good there is in things appear. At the same
lume they are free from pretence; for they. have
stripped off all pretence or “ make-up” whether
in voice or in look. Free too are they from all
business cares, declining to do anything which con-
flicts with duty. They will take wine, but not get
drunk. Nay more, they will not be liable to mad-
ness either ; not but what there will at times occur to
the good man strange impressions due to melancholy
or delirium, ideas not determined by the principle
of what is choiceworthy but contrary to nature.
Nor indeed will the wise man ever feel grief; seeing
that grief is irrational contraction of the soul, as
Apollodorus says in his Ethics.
They are also, it is declared, godlike ; for they
have a something divine within them; whereas the
bad man is godless. And yet of this word—godless
or ungodly—there are two senses, one in which it is
the opposite of the term “ godly,” the other denoting
the man who ignores the divine altogether : in this
223
120
121
DIOGENES LAERTIUS
DA. A \ f 3 4
pairov. QeooeBeis te Tos amovdalous: épimretpous
A S ~
yap elvat Twv Tept Geovs vouipwv elvai Te THY
? 4 > - ~ U > A ‘
evoeBerav emaTnunv Oedv Gepameias. addAa pny
\ 4 > \ A ¢ , > e Ul b)
Kat Gucew atdrodvs Oeots ayvovs 8 vmdpyew: éx-
4 \
vevew ‘yap Ta rept Deods apapThpaTa. Kal Tovs
\
Qeovs ayacba: adtovs: daiovs Te yap elvau Kal
if A
dixalous mpos To Oetov. provous @ tepéas Tovs
4 > / \ ‘ ~ e 4
cogous: eveckedbar yap wept Ovarav, (dpvcewv, Kab-
appav, Kat T@v dAAwy TaVv pds Deods olKeiwv.
Aoxet 5° atrois Kat yovéas o€Beabar Kat aded-
gous ev deuté, t 1 Geovs. gaat d€ Kal
S pa poipa peta Deovs. gaat dé Kal
‘ \ \ / u ‘\ s
THVv mpos Ta TéKva gdiAooTopyiav gvoikny elvar
avTots Kal ev mavdAois pr) elvar.. apéoKet T° avTots
W e ~ \ e 7 4 4
ioa nyetolat Ta GpapTHuata, KaNd dyno. Xpvourmos
? ~ / aA > ~ Ul ‘\
ev T@ TeTApTW TOV “HOtxav Cnrnparwv Kai Ilep-
catos kat Zynvwv. ef yap adnfés adnfots pwadXov
> ” b>) \ ~ 4 Lf #99 > 4
ovK EaTLW, Ode Peddos Pevdous’ OUTWS Ovd amaTY
\
amaTyns, ovd auapTnua apapTHuaTos. Kal yap
e e \ 4 > 4 4 \ e er
0 ekaTov oTadious améywv KavwBouv Kat o eva
P) u > ee > 4 4 \ @& 4 \
emlans ovK etow ev KavwBw: ovrw Kal o mA€ov Kal
0 €AaTTov apapTdvwy emans ovK elow ev TH
aA >
katoplobv. “Hpakdeidns wévror 0 Tapaevs, “Avtt-
4 aA 4 , \ > 4
matpov Tod Tapoéws yrwpuysos, kat “AOnvddwpos
avicd pact Ta dpapryuara.
v4 7 / /
HoAitevoecbai dao tov codov av pn Tt KwAvn,
4 4 ? / \ 4 \
ws pnot Xpvoirmos ev mpwrw Ilepit Biwv Kat
ld
yap Kaktav éedé€ew Kal én’ apetny Trapopynoet.
294
VII. 119-121. ZENO
latter sense, as they note, the term does not apply
to every bad man. The good, it is added, are also
worshippers of God; for they have acquaintance
with the rites of the gods, and piety is the knowledge
of how to serve the gods. Further, they will sacrifice
to the gods and they keep themselves pure ; for they
avoid all acts that are offences against the gods, and
the gods think highly of them: for they are holy
and just in what concerns the gods. The wise too are
the only priests ; for they have made sacrifices their
study, as also the building of temples, purifications,
and all the other matters appertaining to the gods.
The Stoics approve also of honouring parents and
brothers in the second place next after the gods.
They further maintain that parental affection for
children is natural to the good, but not to the bad.
It is one of their tenets that sins are all equal: so
Chrysippus in the fourth book of his Ethical Questions,
as well as Persaeus and Zeno. For if one truth
is not more true than another, neither is one false-
hood more false than another, and in the same way one
deceit is not more so than another, nor sin than sin.
For he who is a hundred furlongs from Canopus and
he who is only one furlong away are equally not
in Canopus, and so too he who commits the greater
sin and he who commits the less are equally not
in the path of right conduct. But Heraclides of
Tarsus, who was the disciple of Antipater of Tarsus,
and Athenodorus both assert that sins are not equal.
Again, the Stoics say that the wise man will take
part in politics, if nothing hinders him—so, for
instance, Chrysippus in the first book of his work On
Various Types of Life—since thus he will restrain
vice and promote virtue. Also (they maintain) he
VOL. II Q 995
122
123
DIOGENES LAERTIUS
\ / € e / \ > ,
Kat yapnoev, ws 0 LZnvwv dnaow ev I[lodAcrea,
f \
Kal TradoTroinceabar. eTt TE pn So€acew TOV
¢ / \ le
copov, TovreaTe yevder pn avyKatabycectar
pndevi. Kuviety 7 adrov elvar yap Tov Ku-
\ 4 > 9 b) \ G / e > AAG
vigpLov OvvTOLoY em apeTnv odov, ws ~AzoAdo-
dwpos ev TH HOtxH. yevoecbat te Kat avOpwai-
~ /
vw GapkK@v KaTa TepiacTacw. pdvov T édAevOepor,
\ A / 4 iy \ Y 3 /
Tovs d€ davdAovs dSovdAous: eivar yap THY eAevDepiav
‘
e€ovaiay ad’tompayias, THv S€ dovAeiav orépnow
3 , oP \ \ ” , \
avtompayias. eivac de Kat GAAnv dovdaeiay THY
ev borate. Kal TpITHY THY ev KTHOEL TE KAL UT0-
r a 9 , e , , s
Tagel, 7 avTitiberat 1 SeozoTeia, pavAn ovca
\ ¢ 3 , >) ? , > AY
Kat avr]. od pLovov 5 eAcvbépous etvat TOUS
cogovs, dAAa Kat Baowréas, Tijs Baothetas ovons
apxns avuTevbuvou, NTls wept povous av TOUS
copovs avorain, mee dyo. Xpvowrmos ev TH
~ fe aA a
Ilepi tod Kuptws Kexpnoba: Zivwva tots ovepacw:
eyvwkevar yap pro. deiv Tov apxovta mept ayabav
Kal KaK@v, pnodéva € Tav davrAwy entoracbar
TavTA. Opolws de Kal apyiKods SiKaaTLKOUS TE
KQL pnTopiKoUs jLovous eivat, THY de davAwv
ovdéva. ETL KAL avapapTrTous, TH amepiTTwTOVS
civat apaptnuatt. aBdAaBeis 7 eivar- ov yap
” / wf)? e ¢ b) / ¢ \
aAdous BAamrev ovf’ atrovs. édenpovds TE p17
> ?
ear ovyyvuxpnv T Exe nde’ 7) yap TapLevat
Tas €K TOU vopov émiBaddAovaas KodAdcets, ézet
is > ww \ Led ? / > e ? , 3 ¢
TO y etkew Kal 0 €Acos abty B 7 emetKera OvddE-
veda eat. buys mpos KoAacets mpoomovovperns
Xpnorern7 a: pnd’ otecBar =oxAnpotépas adras
\ A ~
civat. €7L TE Tov copov ovdev Oavudlew TaV
226
VII. t21-123. ZENO
will marry, as Zeno says in his Republic, and beget
children. Moreover, they say that the wise man
will never form mere opinions, that is to say, he will
never give assent to anything that is false ; that he
will also play the Cynic, Cynicism being a short cut
to virtue, as Apollodorus calls it in his Ethics ; that
he will even turn cannibal under stress of circum-
stances. They declare that he alone is free and bad
men are slaves, freedom being power of independent
action, whereas slavery is privation of the same:
though indeed there is also a second form of slaver
consisting in subordination, and a third which implies
possession of the slave as well as his subordination ;
the correlative of such servitude being lordship ; and
this too is evil. Moreover, according to them not
only are the wise free, they are also kings ; kingship
being irresponsible rule, which none but the wise
ean maintain: so Chrysippus in his treatise vindicating
Zeno’s use of terminology. For he holds that know-
ledge of good and evil is a necessary attribute of
the ruler, and that no bad man is acquainted with
this science. Similarly the wise and good alone are fit
to be magistrates, judges, or orators, whereas among
the bad there is not one so qualified. Further-
more, the wise are infallible, not being liable to
error. They are also without offence ; for they do
no hurt to others or to themselves. At the same
time they are not pitiful and make no allowance
for anyone; they never relax the penalties fixed
by the laws, since indulgence and pity and even
equitable consideration are marks of a weak mind,
which affects kindness in place of chastizing. Nor
do they deem punishments too severe. Again, they
say that the wise man never wonders at any of the
227
124
125
DIOGENES LAERTIUS
r / e , tees ,
dokovvTwY mapaddfwr, olov Xapwvera Kal aumw-
~ \ >
Tas Kal mnyas Oepudy vddTwy Kal Tmupos ava.
puojuata. ava pv odd’ ev epnyia, past,
Bucdoerac O omrovdatos: KOWOVEKOS yap Pvoer KQL
TPAKTLKOS. THY pevToL doknow amodekeTar UTEP
THs TOD Gwpatos vm0pLoVAs.
¢ Ul u e 4 - f \
Evéerat te, daciv, 6 aodds, atrovpevos Ta
3 \ \ ~ ~ LA ,
dyaba mapa tav Oedv, Kaba dyat [locedavos
év T@ mpwTw Tlept KabynKovrew Kat “Exarwv ev
4 \ / / \ \ \
tpitw Ilept mapaddéwv. Aéyovot d€ Kal THY
diriay ev pdvois Tots omovdatos eivar, dua THY
opoveT nro.” pact om avrny Kowwviay Twa eElvat
TOV KATA TOV Biov, Xpopeveny pay Tots pirous
ws €av7ots. Ov avtov 8 aipetov Tov pidov a70-
dawvovtar Kat THv moAudirtay ayabov. ev TE Tots
v4 \ > 4 p} ~ 4
davaAas py eivac didtav pndevi te TOV havdAwy
3 /
didov eivat. mavTas Te Tovs adpovas patvecbar-
od yap dpovipous etvat, adda Kata THY tony TH
adpoavvn paviay Tavra. mparrew.
Ndvra 7 €0 ToLlety TOV cogov, WS Kal TavTa
Paprev TO. adAjpara ev avdAeiy Tov ‘Topnviay. Kal
Tov coda@y 6€ Twavra eivary dedwKevat yap advrots
~ 3 , \ , ~ \ /
aavTeAn e€ovoiay Tov vopov. tav de davrdAwv
evat twa Aé€yeTat, Ov TpoTOv Kal TOV dodiKkw»r,
M” \ ~ 4 ” \ ~ by
d\Aws pev THS TOAEwS, GAAws b€ TOY xpwyevwv
papev.
Tas 6° apetas A€yovow avrakodovbeiv adAnjdats
Kal TOV pilav €xovTa Tdaoas exe: elvar yap atvTav
¢ Regarded as passages down to the underworld; cf.
Virg. Aen. vi. 240 seq., 299.
228
VII. 123-125. ZENO
things which appear extraordinary, such as Charon’s
mephitic caverns,? ebbings of the tide, hot springs
or fiery eruptions. Nor ret, they go on to say, will
the wise man live in solitude ; for he is naturally
made for society and action. He will, however,
submit to training to augment his powers of bodily
endurance.
and the wise man, they say, will offer prayers,
and ask for good things from the gods : so Posidonius
in the first book of his treatise On Duties. and Hecato
in his third book On Paradores. Friendship, they
declare, exists only between the wise and good, by
reason of their likeness to one another. And by
friendship they mean a common use of all that has
to do with life, wherein we treat our friends as we
should ourselves. They argue that a friend is worth
having for his own sake and that it is a good thing
to have many friends. But among the bad there is,
they hold, no such thing as friendship, and thus no
bad man has a friend. Another of their tenets is
that the unwise are all mad, inasmuch as they are not
wise but do what they do from that madness which
is the equivalent of their folly.
Furthermore, the wise man does all things well,
just as we say that Ismenias plays all airs on the
flute well. Also everything belongs to the wise.
For the law, they say, has conferred upon them a
perfect right to all things. It is true that certain
things are said to belong to the bad, just as what
has been dishonestly acquired may be said, in one
sense, to belong to the state, in another sense to
those who are enjoying it.
They hold that the virtues involve one another,
and that the possessor of one is the possessor of all,
229
DIOGENES LAERTIUS
\ 7 / / na 4 > ~
Ta Gewpryuata Kowd, Kabamep Xptvoimmos év TH
ampwrw Ilepit aperav dnow, "AzroAAdéwpos Se ev
~ “i) a ee > , Ae / ae ? A
TY) VOLK?) KaTQ THY apxavayv, KQATWY O€ EV TW
U \ > ~ \ \ ? / 4
126 TpiTw Ilepi aperHv. tov yap evaperov DewpynriKkov
127
? s \ ~
T eval Kal TpaKTiKOV T@v TolnTewv. TA Oe
\
TOLNTEA KQL alpeTEa EOTL Kal UmopevnTEA Kal
> \
EUEVNTEA KAL ATOveuNTEeAa, WOT El TA LEV ALpETt-
K@s Toll, Ta 8 UmopevynTiKa@s, TA O azrovEpLy-
~ A > ? ~ / / 3 bd A \
TUS, TA O EppevnTiKas, PpdvyLos T EOTL Kal
avopetos Kal dixatos Kal cwdpwv. Kepadraodobat
> ¢ U ~ > ~ / ” ?
@ éexaorny Tov aperdv epi te iOrov Kepadaor,
e /
olov THY avdpetay TEpl TA UTOpEvnTEeA, THY Ppovnoww
,
TEpl TA TOLNTEA Kal py Kal OVOETEPA’ Opolws TE
\ A bd \ A > ~ 4 i
Kal Tas GAAas mepl Ta olketa tpémecOar. Emovrat
\ ~ A / ? U \ 4 “~ A
d€ TH pev dpovycer evBovAia Kal odveats, TH OE
? > U \ / a \
awhpoatvyn evtagia Kal KoopioTns, TH Se dv-
/ > / A > , ~ \ > /
Katoavvyn iadtyns Kal evyvwpootvn, TH Se avdpeta
> , \ ) }
amapadXagia Kai evTovia.
PAs / S° > A } \ \ s > ~
peoxer 5 avrois pndév pretagv eivat apeTis
~ ~ \ 3 ~
Kal Kaklas, Tov TlepurarnriKav peragv aperis
5 i e
Kal Kakias elvat AeyovTwy THY TpoKOTNV’ ws
~ 9 » a 4
yap deiv dacw 7 dpOov eivar EvAov 7 orpeBAov,
Ad “” 4 nv ” ” \ ) 4 ae
oUTws 7 dikatov 7H GdLKoV, OUTE OE OLKALOTEPOY OUT
> / \ > A ~ wy ¢ , A \
GOLKWTEpOV, Kal emt TOV GAAwY OpoLwsS. Kal pV
> i if
THv apeTiv Xpvowrmos pev amoPAnrHv, KAeavOns
\ A 4 \
6€ dvardBAntov: 6 prev amroBAnTHY dia env Kat
230
VII. 125-127. ZENO
inasmuch as they have common principles, as
Chrysippus says in the first book of his work On
Virtues, Apollodorus in his Physics according to the Early
School, and Hecato in the third book of his treatise
On Virtues. For if a man be possessed of virtue, he
is at once able to discover and to put into practice
what he ought to do. Now such rules of conduct
comprise rules for choosing, enduring. staying, and
distributing ; so that if a man does some things by
intelligent choice, some things with fortitude, some
things by way of just distribution, and some steadily,
he is at once wise, courageous, Just, and temperate.
And each of the virtues has a particular subject with
which it deals, as, for instance, courage is concerned
with things that must be endured, practical wisdom
with acts to be done, acts from which one must
abstain, and those which fall under neither head.
Similarly each of the other virtues is concerned with
its own proper sphere. To wisdom are subordinate
good counsel and understanding ; to temperance,
good discipline and orderliness ; to justice, equality
and fair-mindedness; to courage, constancy and
vigour.
It is a tenet of theirs that between virtue and vice
there is nothing intermediate, whereas according to
the Peripatetics there is, namely, the state of moral
improvement. For, say the Stoics, just as a stick
must be either straight or crooked, so a man must
be either just or unjust. Nor again are there degrees
of justice and injustice ; and the same rule applies
to the other virtues. Further, while Chrysippus
holds that virtue can be lost, Cleanthes maintains
that it cannot. According to the former it may be
lost in consequence of drunkenness or melancholy ;
a |
128
129
DIOGENES LAERTIUS
peAayyoAtav, o 8° avamdBAnrov dia BeBatovs
An \ >) \ > e \ ¢€ \ 3
KataAnypers: Kat avtnv du <adTyV> alpeTny eva.
3 ~ e ~
aisyuvouefa yobv ep ois KaKk@s mpaTTopev, ws
nv 4 \ \ 3) 7 > / b) / 2)
av povov 70 KaXdov etdoTes ayalov. adtapKn T
civac adtnv mpos evdamoviav, Kaba dno. Zhvuw
Kat Npvourmos ev 7TH tpwrw Ilepi aperav Kai
ec / a \ A
Exatwv ev T@ Sevtépw Ilepi ayabav. “‘ ef yap,’
goynow, “ adtapKns eoTly 7 peyadowvyia mpos TO
TaVvTWwY UiTEepavw 7roveiv, EoTe SE [Lepos THS ApETAS,
avTapKyns e€oTaL Kal 4 GpeTn mpos Eevdatmoviay
Katagpovotcoa Kal Tv SoxovvTwy dyAnpav.”” 6
, 4 \ , b) > f
é
pev7ot Ilavaitios Kat Ilocendwvos obk atrtapKy
A€yovor THv apeTyv, GAAa ypelay eivai dace Kat
Uyleias KaL YopHylas Kal taxvos.
"Apéoxet 8° avrots Kat 61a mavtos ypnoba TH
apeThH, ws ot mept KAeavOnv dacw: avamdPXAnTos
yap €oTt Kal wavToTe TH Wuyn xpHTat ovan TeAcia
6 omovdaios. ducer Te TO Sikatov elvar Kal pH
Oécet, ws Kat Tov voxov Kat Tov opOov Adyov,
Kaba dyot XNpvourmos ev 7H Ilept tod Kadod.
aA A 4
doxel 6° adrois pndé dia THY dtapwriay adicta-
cba diroocodias, émel TH Adyw TovTw Tporeipew
e \ , e \ bf 4 > a
oAov tov Biov, ws Kat [loceduvids Pnow €v Tots
A A \ \ lA
Ilpotpemtixots. evypnarety 5€ Kat 7a eyKdKAa
/ f Cc f
pabyara dnow o Xpvotzos.
77 > ¢ > A Se ss cm OL
Ere apéoxer atrots pyndev civar npiv dtKarov
\ \ LAA ~ 5 \ \ > 4 Aa.
mpos Ta GAAa Cia, dua THY avopovoTnTa, Kala
A \ tf
dno. Xpvourmos ev TH mpwTw [lept dtxarocvvys
DBL
VIE. 1274129. ZENO
the latter takes it to be inalienable owing to the
certainty of our mental apprehension. And virtue
in itself they hold to be worthy of choice for its own
sake. At all events we are ashamed of bad conduct
as if we knew that nothing is really good but the
morally beautiful. Moreover, they hold that it is
in itself sufficient to ensure well-being: thus Zeno,
and Chrysippus in the first book of his treatise
On Virtues, and Hecato in thesecond book of his
treatise On Goods: ‘“‘ For if magnanimity by itself
alone can raise us far above everything, and if
magnanimity is but a part of virtue, then too virtue
as a whole will be sufficient in itself for well-being
—despising all things that seem troublesome.”
Panaetius, however, and Posidonius deny that virtue
is self-sufficing : on the contrary, health is neces-
sary, and some means of living and strength.
Another tenet of theirs is the perpetual exercise
of virtue, as held by Cleanthes and _ his followers.
lor virtue can never be lost, and the good man is
always exercising his mind, which is perfect. Again.
they say that justice, as well as Jaw and right
reason, exists by nature and not by convention :
so Chrysippus in his work On the Morally Beautiful.
Neither do they think that the divergence of opinion
between philosophers is any reason for abandoning
the study of philosophy, since at that rate we should
have to give up life altogether : so Posidonius in his
Exhortations. Chrysippus allows that the ordinary
Greek education is serviceable.
It is their doctrine that there can be no question
of right as between man and the lower animals,
because of their unlikeness. Thus Chrysippus in
the first book of his treatise On Justice, and Posi-
qQw
GO
130
131
DIOGENES LAERTIUS
A f > , A VA
kat lloceduvos ev mpwrw Tept KkabyKovtos.
Kat epaoOjcecfar d€ Tov codov THY véwy TaV
éudawovtwy dia Tod eldous THY Tpos apeTHyV
> Ss @ / > ~ 4 \
evdviav, ws dyno Lnvwv ev tH Ilodureta Kat
x 7 > ~ 4 il A f \ iy NAG
pvoirmos ev TH Tmpwrw Ilept Biwy kai “AzoAdo-
>] ~ ? ~
dwpos ev TH HOtK7
Eivat d€ Tov epwra em BoAry piromrovias Sua
KaAAos eUParvopevov" Kal py Elvar guvovotas,
> A ?
dAAXa. grdias. TOV yoo Opacwvtdny _Kaizep ev
efovoia EXOVTO. THY epupevny, dla TO pucetoar
dméxeoBat avrTis. elva ovv TOV epwra pirias,
ws Kat Xpvourmos €v TO Hepe Epos pyar: Kal
a) evar Jeomepmrov avrév. elvar d€ Kal THY
awpav avlos apetis.
Biwy d€ tpidv ovtwv, DewpnriKkod Kal mpaKTLKOD
Kal AoytKod, Tov TpiTov daciv alperéov: yeyovevat
yap vumTo THS Pvaews emitndes TO AoytKov Cov
mpos Oewptay Kat mpaéw. edtrAdyws TE aow
> 4 e A ~ f A , A e A
e€afew éavtov trot Biov tov coddov, Kal vmeEp
/ A € \ f an“ > ,
mar pt6os Kal o7ep piruy, Kav &v oxAnporepa
yevnTat dAynoove 7 7 mpaoeow n vooous aviaTots.
“Apeoxes 6° avTots Kal Kowdas civae Tas yuvatkas
delv mapa Tols copots, wore Tov EevTUYOVTa TH
évrvxovon xpnola, Kaba dyot LZyvwv ev TF
Hlodureia Kal Xpvowrmos ev re Ilept worsretas,
> > ” , e A \ 4
[adrN’ ete Atoyevns 6 KuvKos kat IlAatwv].
mavTas Te Tatdas eéemions oTépfouev TaTépwv
TpomTov Kal él porxeia CndAorumia rept-
aipeOnoeTar. moAiteiav 58° apiorny Thy puKTHV
2 The words in brackets read like a marginal] note, after-
wards inserted in the text.
254
VIF, 129-131. ZENO
donius in the first book of his De officio. IT urther,
they say that the wise man will feel affection for
the youths who by their countenance show a natural
endowment for virtue. So Zeno in his Republic,
Chrysippus in book i. of his work On Modes of
Life, and Apollodorus in his Ethics.
Their definition of love is an effort toward friendli-
ness due to visible beauty appearing, its sole end
being friendship, not bodily enjoyment. At all
events, they allege that Thrasonides, although he
had his mistress in his power, abstained from her
because she hated him. By which it is shown, they
think, that love depends upon regard, as Chrysippus
says in his treatise Of Love, and is not sent by the
gods. And beauty they describe as the bloom or
flower of virtue.
Of the three kinds of life, the contemplative, the
practical, and the rational, they declare that we
ought to choose the last, for that a rational being
is expressly produced by nature for contemplation
and for action. They tell us that the wise man will
for reasonable cause make his own exit from life, on
his country’s behalf or for the sake of his friends, or
if he suffer intolerable pain, mutilation, or incurable
disease.
It is also their doctrine that amongst the wise
there should be a community of wives with free
choice of partners, as Zeno says in his Republic and
Chrysippus in his treatise On Government [and not
only they, but also Diogenes the Cynic and Plato}.?
Under such circumstances we shall feel paternal
affection for all the children alike, and there will be
an end of the jealousies arising from adultery. The
best form of government they hold to be a mixture
Oo
235
132
133
DIOGENES LAERTIUS
v } V4 A r 4 Q 5)
ex Te OnpoKpatias Kat Baotretas Kal apioTo-
Kpatias.
K \ 3 \ A >Q A 00 A 4
at ev prev Tots HOLKots Soypace Toradra A€youvot
Q - ~
Kat ToUTWY TAEciwW ETA THV OlKEiwY amOdElEEwV"
~ 3 ¢€ > i e ~ 4, 4
Tatra 0 ws ev Kedadaios ypiv AedéyOw Kai
OTOLXELWODS.
Tov d€ duvotxov Adyov diatpotow eis Te TOV Tepl
CWUATWY TOTOV Kal qepl apy@v Kal OTOLYELWY
Kat Je@v Kal mepaTwv Kal TOTOV Kal KEevod. Kal
~ ~ 3 ~
OUTW prev ElOLKaS, yevidis 5° Els TpEels TOToOUS,
A ~
TOV TE TEPlL KOGLLOV Kal TOV TeEpL TAY aToLyetwy
KQL TplTov Tov aiTioAoyiKov.
\ A A ~ tA ~ y b ]
Tov d€ mept Tob Kodopov diaipetofar dacw eis
dvo pep. pd. yap oKéeper emiKowuvety avdToo
“~ 4 b) Aa ~~
Kal Tovs amo TOV pabyuatwv, Kal jv Cnrovor
~ ~ ~ 4 @
mepl Te TOV aTrAavav Kal TOV TAaVwpEVwY, oioVv
> ¢ es 4 3 ~ e J i J A
el 6 HAs €oTt THALKODTOS HAiKOS PaiveTaL, Kal
Opoiws et 7 oeAnvyn, Kal wept Swrhoews Kal TOV
>] ~
Opotwy TovTos CytnudTtwv. étépav 6 avrov
4 .> e 4 “~ aA > t\A
oxedsw elvar yTLs pLovots Tots dvorkots em Pare,
3 a ~ a > 3 , 3 ~ A ’ ¢ iv 4
Kal’ hv Cyretrar 4 7 ovoia adtod [Kal «t 0 qALos
A ¢€ > 4 3 iv 4 A LO A > 4
KaL Ol aotépes €€ VAns Kal Eldous] Kal Et yevnTOS
" > 4 A > xv ¢ MN > 4
7) ayévntos Kat et Eeuysvxos 7 arbuxos Kat et POapros
Hy) adbaptos Kal €l mpovoia dvolKeiTal Kal TeEpt
~ ~ > \ A
sav rowrdv. tov 7 aitrodAoyiKov eivat Kal avTov
~ ~ ~ ~z A
OuLEpH. pea & avtot émoxeéer emikowwvety THY
~ ~ ~ 4 “A
Tov tatpav Cyrnow, Kal’ jv Cnrovot mept Te TOU
~ ~ ~ ‘ ~ > ra *
hyepovuKod THs Yuxns Kat Tov ev puyh ywowevwy
@ aitTov=Tov Kdcpov.
236
VII. 131-133. ZENO
of democracy, kingship, and aristocracy (or the rule
of the best).
Such, then, are the statements they make in their
ethical doctrines, with much more besides, together
with their proper proofs: let this, however, suffice
for a statement of them in a summary and elementary
form.
Their physical doctrine they divide into sections
(1) about bodies; (2) about principles; (3) about
elements ; (4) about the gods; (5) about bounding
surfaces and space whether filled or empty. This is
a division into species ; but the generic division is
into three parts, dealing with (i.) the universe ; (ii.) the
elements ; (iii.) the subject of causation.
The part dealing with the universe admits, they say,
of division into two: for with one aspect of it the
mathematicians also are concerned, in so far as they
treat questions relating to the fixed stars and the
planets, e.g. whether the sun is or is not just so
large as it appears to be, and the same about the
moon, the question of their revolutions, and other
inquiries of the same sort. But there is another
aspect or field of cosmological? inquiry, which
belongs to the physicists alone: this includes such
questions as what the substance of the universe is,
whether the sun and the stars are made up of form and
matter, whether the world has had a beginning in time
or not, whether it is animate or inanimate, whether it is
destructible or indestructible, whether it is governed
by providence, and all the rest. The part concerned
with causation, again, is itself subdivided into two.
And in one of its aspects medical inquiries have a
share in it, in so far as it involves investigation of the
ruling principle of the soul and the phenomena of
235
134
135
DIOGENES LAERTIUS
Kal Tept OTEpLaTeV Kal TOV TOUTOLS Cpolwy: TOD
6° érépov Kal Tovs d.7r0 TOV palndrow avTt-
movetabar, otov mas opadpev, Tis 7 atria THs
KATOTITPLKTS pavracias, oTws vedy ouvioTarat,
Bpovrat Kal ipides Kal dAws Kal KouATAL Kal TA
mapaTrAjata.
Aoxet 8° atvtois apyas elvar t&v GAwY dvo, TO
Towobv Kal TO TaCXOV. TO pEV OvY TaGxXOV ElvaL
THY amovov ovatay THY VAnVY, TO d5é TOLOdY TOV eV
avTH Adyov Tov Bedv: TobTov yap atd.ov ovTa dia
maons avTHs Snpuwovpyety Exacta. TiWnor Se TO
doypa totto LZivwv pev o Kutrevs &v 7H LIlepi
ovaias, KAeavOns 8° ev 7@ Ilepit ta&v ardouov,
Xpvowrmos 0° ev TH TpwTN TOV Dvortkdv mpos
T@ TéAer, Apyédnpos 6° ev TH lepit ororyetwy Kai
Hlocerduivios ev TA devrépy Too Dvoikot Aoyou.
Ovapépew d€ dacw apxYas Kal oTotyeta’ Tas pev
yap evar dyevnTous. <Kat> adlaprous, Ta O€
orouxeta Kara Tay exTUpwow POetpecbac. ara
Kal GowpdTous elvar Tas apYas Kal apLophovs, TA
d€ pepwoppwobar.
Xa@pa 6° €oriv, ws dnow *“AmodAddwpos ev TH
DuvaikH, TO Tpixy Siacrarov, els pHKos, els TAATOS,
els Babos: tobro b€ Kal orepeov o@pa KadretTar.
emupdavera 6 €oTl OwWpmatos mépas 7 TO PHKOS Kal
mAatos ovov €xov, Babos 5° ot: tavrnv 5é Iloce-
dwvios ev Tpitw Ilepi perewpwv Kat Kar’ emrivouav
Kat Kal" vTooTacw amroAetiret. ypappy O° eat
emupavetas mépas 7) peAKOS: atAaTés 7 TO pAjKos
pdvov e€xov. otrypy 8 €or ypaypns mepas, ATUS
€oTl onpetov eAdxtoTov.
1 dawpdrous Suid. (s.v. dpxn): cwuara vulg.
ZS
VI. 133-135. ZENO
soul, seeds, and the like. Whereas the other part is
claimed by the mathematicians also, e.g. how vision is
to be explained, what causes the image on the mirror,
what is the origin of clouds, thunder, rainbows, halos,
comets, and the like.
They hold that there are two principles in the
universe, the active principle and the passive. The
passive principle, then, is a substance without quality,
t.e. matter, whereas the active is the reason inherent
in this substance, that is God. For he is everlasting
and is the artificer of each several thing throughout
the whole extent of matter. This doctrine is laid
down by Zeno of Citium in his treatise On Existence,
Cleanthes in his work On Atoms, Chrysippus in the
first book of his Physics towards the end, Archedemus
in his treatise On Elements, and Posidonius in the
second book of his Physical Exposition. ‘There is a
difference, according to them, between principles and
elements; the former being without generation or
destruction, whereas the elements are destroyed
when all things are resolved into fire. Moreover,
the principles are incorporeal and destitute of form,
while the elements have been endowed with form.
Body is defined by Apollodorus in his Physics as
that which is extended in three dimensions, length,
breadth, and depth. This is also called solid body.
But surface is the extremity of a solid body, or that
which has length and breadth only without depth.
That surface exists not only in our thought but also in
reality is maintained by Posidonius in the third book
of his Celestial Phenomena. A line is the extremity
of a surface or length without breadth, or that which
has length alone. A point is the extremity of a line,
the smallest possible mark or dot.
2g
136
137
138
DIOGENES LAERTIUS
Cam i) > > A \ ~ A e / \
Ev 7° etvat Geov Kat vodv Kat ciuapyevnv Kal
IA / eet: / 3 / 7 1
Ata: zodAds 7” érépas dvoppacias mpocovoualecbar.
Kat dpyas pev obv Kal’ atrov ovTa TpéTmew THY
Tacav ovotav du adépos ets vdWp* Kal WoTrEp EV TH
yovnh TO o7épua TEPLEXETAL, ovrw Kal ToUTOV
OTTEP[LATLKOV Adyov ovTa Tov Koopou, TOLOVO
broreitecOar ev TH vyp@, evepyov atta mrovodvra
\ ~ a > x
Thv vAnv mpos Tv TOY EES yéveaw: et7’ aTroyervav
Tmp@Tov 7a Tésoapa aTovyela, wip, vdwp, apa,
“a / \ \ 3 ~ / > 3 ~ \
vnv. Ayer dé epi attav Zivov 7 ev Te Lepi
Tov oAov Kali Xpvaimmos ev TH TpwTH TOV Dvatkwv
ay, / v “ : 4 v A
Apxédynuos ev tut Ilepi ororyetwv. eae be
a 3 Ke
ato.yetov €€ ov TpwToUV yiveTal TA ywWoEeva Kal
? a
els 6 €axatov avadveTar. Ta dn TETTAPA OTOLYETA
> ~ / A >
elvat Ouod THY amoLvoy ovotay THY VAnV: eivat dE
\ \ ~ \ / \ > eS A e 4 / >
TO Lev TrUp TO Jeppor, TO 6 vdwp TO bypov, TOV T
Gépa TO sux pov Kal 7 yay TG Enpov. ov pay
dda Kal éTt €v TD aépe civan TO avTO Lépos. avw-
TaTw pev ouv etvau TO op, 6 7 aidépa Karetafa,
ev @ mpaTny Thy Tov amttAavav opatpay yerva.cBar,
cira THY Tav tAavwpéevwv: pel” Hv TOV aépa.,
eira 70 vowp, drooraduny d€ TavTWY THY HY,
pLeonV aTavTwv ovaay.
~ /
Aéyovat 5€ Kocpov Tpiy@s: adrov te Tov GDeov
“A 4 U
TOV €K Tijs amaans ovotas idiws rowdy, és oF
apBapros €oTt Kat aAYEVITOS, OnpLoupyos OV Tis
\
OvaKoopycews, Kara Xpovenv Trouds: Tmeptodous ava-
Nickwv eis éavTov THY dmacav odciav Kat madAw
e€ é€avTod yevvav. Kal atrtnv de THY StaKoopnow
1 Text B: aoN\als re Erdpats dvopacias vulg.
“The same part” (76 atdrd pépos) may refer to the
quality of dryness last mentioned.
240
VII. 135-138. ZENO
God is one and the same with Reason, Fate, and
Zeus; he is also called by many other names. In
the beginning he was by himself ; he transformed the
whole of substance through air into water, and just as
in animal generation the seed has a moist vehicle, so
in cosmic moisture God, who is the seminal reason of
the universe, remains behind in the moisture as such
an agent, adapting matter to himself with a view to
the next stage of creation. Thereupon he created
first of all the four elements, fire, water, air, earth.
They are discussed by Zeno in his treatise On the
Whole, by Chrysippus in the first book of his Physics,
and by Archedemus in a work On Elements. An
element is defined as that from which particular
things first come to be at their birth and into which
they are finally resolved. The four elements to-
gether constitute unqualified substance or matter.
Fire is the hot element, water the moist, air the
cold, earth the dry. Not but what the quality of
dryness is also found in the air.* Fire has the
uppermost place ; it is also called aether, and in it
the sphere of the fixed stars is first created; then
comes the sphere of the planets, next to that the
air, then the water, and lowest of all the earth,
which is at the centre of all things.
The term universe or cosmos is used by them in
three senses: (1) of God himself, the individual
being whose quality is derived from the whole of
substance ; he is indestructible and ingenerable,
being the artificer of this orderly arrangement, who
at stated periods of time absorbs into himself the
whole of substance and again creates it from himself.
2) Again, they give the name of cosmos to the orderly
VOL. II R 94]
DIOGENES LAERTIUS
TMV aoTEepwY KoGpOV elvar A€yovoL’ Kal TpiTOV TO
\ > > ~ \ ” , e 9Q7
cuveoTnKos €€ audotv. Kal €oTt Kdapmos 6 ldiws
‘ ~ ~ id 5 4 7 ef 4
Tous THS TMV OAwY ovatas 4, ws dnot Llocedwuos
~ ~ 4 >
ev 7H Merewpodoyixp orotyerwoe, avoTnua e€€&
ovpavod Kal ys Kal TMV ev TovToOLS Pvcewv 7
avoTnua ek Oedv Kat avOpwrwv Kai TOV Eeveka
/
TOUTWY yeyovoTwY. ovpavos Sé é€oTW EaXaTH
Tepipepera ev 7 TGV topuTat TO Oetov.
Tov 6 xdopov dorxetoOar Kata voty Kal 7povotar,
; Za 4 4 > > “A , \
Kala gyno. Xpvowrmos T ev TH wéeuT7w Ilepe
4 A 7 > ~ 4 \ “~
mpovoias Kat Ilocewdwrvios ev TH Tpitw Ilepi Peay,
Els Amav avTov jrépos SinKovTos Tov vod, Kabamep
~ aA aA >) e ~
ed Hua ths puxyns add’ non dv’ wv ev paddov,
ee \ @ 2 ae ‘ \ e 4 4
139 Ob wy de ATTOV. du wv pev yap ws E€is KEXwWPNKEV,
ws dia TV CoTav Kal TOV vevpwv: du wy OE ws
vows, ws dia ToD HyepoviKod. ovTw 67 Kal TOV
a 4 ~ ww \ oo» A ,
dAov Kdapov C@ov ovTa Kal Euisvyov Kat AoyeKov,
v e \ A A 9 / ?
exe Hyepovixov prev tov allépa, Kala now
°A 4 e , > ~ b) i? II \ 4
vrimatpos 6 Tuptos év T@ oyddw Ilepi Koopov.
~ /
Xpvowrmos 8 ev tH mpwtw Ilept ampovoias Kat
, > ~ A “A \ > 4
Vocevduwvios ev 7T@ lepi Oedv tov odpavov gaat
\ e ‘ ~ 4 4 A \
TO HyepovKov tod Kdcopov, KAedvOns de Tov
° ¢€ 4 ne , Le Ul \
HALov. 6 pevtoe Npvoum7ros Stadopwrepov maAw TO
Kkalapwtepov Tob aifépos év tatT@, 6 Kat 7Tpa@Tov
Beov Aéyovscw aicOntiK@s woTmep KEexwpynKEevat
a‘ World’ is normally the best rendering of xkécyos.
‘** Universe,’’ which some prefer, better suits 7d 6Xor.
242
Vide @338-139. ZENO
arrangement of the heavenly bodies in itself as such ;
and (3) in the third place to that whole of which
these two are parts. Again, the cosmos is defined as
the individual being qualifying the whole of sub-
stance, or, in the words of Posidonius in his ele-
mentary treatise on Celestial Phenomena, a system
made up of heaven and earth and the natures in
them, or, again, as a system constituted by gods and
men and all things created for their sake. By
heaven is meant the extreme circumference or ring
in which the deity has his seat.
The world,? in their view, is ordered by reason and
providence : so says Chrysippus in the fifth book of
his treatise On Providence and Posidonius in his work
On the Gods, book iii.—inasmuch as reason pervades
every part of it, just as does the soul in us. Only
there is a difference of degree ; in some parts there
is more of it, in others less. Tor through some parts
it passes as a “ hold” or containing force, as is the
case with our bones and sinews ; while through others
it passes as intelligence, as in the ruling part of the
soul. Thus, then, the whole world is a living being,
endowed with soul and reason, and having aether
for its ruling principle : so says Antipater of Tyre
in the eighth book of his treatise On the Cosmos.
Chrysippus in the first book of his work On Providence
and Posidonius in his book On the Gods say that the
heaven, but Cleanthes that the sun, is the ruling
power of the world. Chrysippus, however, in the
course of the same work gives a somewhat different
account, namely, that it is the purer part of the
aether ; the same which they declare to be pre-
eminently God and always to have, as it were in
sensible fashion, pervaded all that is in the air, all
243
140
141
DIOGENES LAERTIUS
dia THY ev aépe Kal Oud tav Cow amavTwy Kal
gut@v: Oud d€ Ts ys av7As Kal’ €&w.
“Eva TOV KOGMOV eEivat Kal ToOTOV TETEPAGLEVOV,
oxhp E€exovrTa oparpoeides: Tmpos ‘yap THY Kivnow
appodusTarov TO Towotrov, Kaba dat Tooevde)-
vios ev T@ TrEUTTa TOD Dvotxow Adyou Kal ot TreEpt
“Avrimarpov ev ots TEpt Koopou. efwlev 5
avrod TrEPLK EXUELEVOY elvat TO KevOV GmTELpOV, OTTEp
GOupaTov elvau: douwparov d€ TO olor TE Karexeotau
bTO owuaTwy od KaTexdmevov: ev d€ TH KOoLM
pnoev eivar Kevov, add’ nv@o0ar adbrov: todTo yap
dvayxalew Thv Tav ovpaviwy mpos Ta enmiyela
ovpTVvoLay Kal ouvToviav. noi de TEpL TOU KEVvOD
Xpvourmos pev ev TO Ilept Kevot Kat ev TH mary
TOV Dvordy TEXVOV Kal ’ArroMogdvys ev TH
Dvoikp Kat “AmoAAddwpos Kat TTocesdusvtos ev
OEVTEPW Tob Dvorxod Aéyov. elvar 5€ Kat Tada
[a]owpara o opoiws.
Tu O€ Kal TOV Xpovov aAGwWLaToV, dudoTnua 6 ovTa
THS TO Koopou KWTEwS. TOUTOU d€ TOV pev
TAPHXNKOTO. Kal TOV péMovra dieipous, Tov ©
eEveoT@TA TETEPAGHLEVOY apeoker 6° avrots Kat
POaprov elvat TOY KOG[LOV, ATE YevnTov 7 doy
Tov ov aodjcews VOOULEVenY, ob Te Ta PEN
dbapra €oTL, Kal TO dAov: Ta O€ pLépyn TOU KOpLOU
pOapra: els Gna yap pet adder: Plapros dpa.
) KOopLOS. Kal €l TL eTLOEKTLKOV €or Tis emt TO
Xetpov petaBorjs, pOapror € €oTt’ Kal O KOO}LOS apa’
é€avypotrar yap Kal e€vdaTobrar.
¢ The reading dowuara can be retained if we alter ratra
to dexrd, the sense thus being “‘ the meanings of spoken
words are also incorporeal.’’ Yet a parallel change is re-
244
VII. 139-141. ZENO
animals and plants, and also the earth itself, as a
principle of cohesion.
The world, they say, is one and finite, having a
spherical shape, such a shape being the most suitable
for motion, as Posidonius says in the fifth book of
his Physical Discourse and the disciples of Antipater
in their works on the Cosmos. Outside of the world
is diffused the infinite void, which is incorporeal.
By incorporeal is meant that which, though capable
of being occupied by body, is not so occupied. The
world has no empty space within it, but forms one
united whole. This is a necessary result of the
sympathy and tension which binds together things
in heaven and earth. Chrysippus discusses the void
in his work On Void and in the first book of his
Physical Sciences ; so too Apollophanes in his Physics,
Apollodorus, and Posidonius in his Phystcal Discourse,
book ii. But these, it is added [z.e. sympathy and
tension], are likewise bodies.”
Time too is incorporeal, being the measure of the
world’s motion. And time past and time future are
infinite, but time present is finite. They hold that
the world must come to an end, inasmuch as it had
a beginning, on the analogy of those things which
are understood by the senses. And that of which the
parts are perishable is perishable as a whole. Now
the parts of the world are perishable, seeing that
they are transformed one into the other. Therefore
the world itself is doomed to perish. Moreover,
anything is destructible if it admits of deterioration ;
therefore the world is so, for it is first evaporated
and again dissolved into water.
quired in § 134. Professor Pearson suggests elvac 6é kal ra
dowpara duoiws, introducing § 141.
O45
142
143
DIOGENES LAERTIUS
/ A \ 4 @ > \ e 3 }
Tivec8ar 5€ Tov Koopov oTay ek TUpOs y OvaLAa
= S A
tpamy du aépos eis vypoTnTa, eita TO TaxUpeEpES
~ ~ ~ A
avtob ovotav amoteAccOH yh, To bé AeTToOpepes
> ~ A m~ > zd XN 4 A ~
eEacpwh, Kai totr émi amdéov Aemtuvbey mip
4
amoyevvian. eita Kata pi€w ex TovTwy puta TE
A Ca A \ LAA Ud A or > ~
Kal (@a Kat ta adda yéervn. epi dyn odv Tis
yevecews Kal THS PUopads Tod Koopov Pnot Zyvwv
A 3 ~ A is4 he , > 3 ~ tA
pev ev T@ Ilepi cdAov, Xpvourmos 6° ev TH TPWTW
~ ~ \ tP > , \
tav Dvoixdv Kat Llocedunos év mpoitw Lepr
4 \ i A > U > ~
Koopov Kat KreavOns Kat *Avtimatpos ev T@
dexatw Ilept xkdcpov. I[lavairwos 6° adbaprov
8
amEepyVvaTo TOV KOG}LOV.
¢ A A ~ e J \ A ‘
Ore 5€ Kat C@ov 60 Kdapos Kal AoyiKov Kat
7 \ A \ , , >
euisvyov Kal voepov Kat Xpvownmos dyow ev
mpwtw Ilepi zpovotas cat “AmoAAddwpos [pyatv]
év TH Dvoixyn Kai Iloceduvos: CHov pev ovTws
6vtTa, ovatay eurysvyov aicbytikny. To yap C@ov
Tov py Cwou KpeitTov’ ovdev d€ TOD KOGpOU KpeEtT-
~ ae ¢e 4 ” U e ~ ?
tov’ C@ov ap o Koopos. episvyov d€, ws dAAoV ex
THs HueTepas puyjs exetVev ovans aTroomdopatos.
Bonfos 5€ dyow ov eivar CHov Tov Koopov. Ort
> a 3 4 A 2 ~ sy ~ A
@ «cis eott Zyvwv pynow ev 7a Ilepi rod odAov Kat
Xpvoinmos Kai “AoAAddwpos ev 7H Dvoikh Kai
Tlocesdavios ev mpwrw Tob Dvaikod Adyov. TO de
mav déyerar, ws dnow ’AmoAAddwpos, 6 TE KOGMOS
Kat Kall’ eTepov Tpomov TO €k TOU KOGpoU Kal TOU
eEwlev Kevod ovaTnua. oO pev ovv KdOpoS TeETTEpA-
Opevos €OTL, TO O€ KEVOY ATrELpOV.
246
VII. 142-143. ZENO
The world, they hold, comes into being when its
substance has first been converted from fire through
air into moisture and then the coarser part of the
moisture has condensed as earth, while that whose
particles are fine has been turned into air, and this
process of rarefaction goes on increasing till it
generates fire. Thereupon out of these elements
animals and plants and all other natural kinds are
formed by their mixture. The generation and the
destruction of the world are diseussed by Zeno in his
treatise On the Whole, by Chrysippus in the first book
of his Physics, by Posidonius in the first book of his
work On the Cosmos, by Cleanthes, and by Antipater
in his tenth book On the Cosmos. Panaetius, however,
maintained that the world is indestructible.
The doetrine that the world is a living being,
rational, animate and intelligent, is laid down by
Chrysippus in the first book of his treatise On
Providence, by Apollodorus in his Physics, and by
Posidonius. It is a living thing in the sense of an
animate substance endowed with sensation; for
animal is better than non-animal, and nothing is
better than the world, ergo the world is a living
being. And it is endowed with soul, as is clear from
our several souls being each a fragment of it.
Boéthus, however, denies that the world is a living
thing. The unity of the world is maintained by
Zeno in his treatise On the Whole, by Chrysippus, by
Apollodorus in his Physics, and by Posidonius in the
first book of his Physical Discourse. By the totality
of things, the All, is meant, according to Apollodorus,
(1) the world, and in another sense (2) the system
composed of the world and the void outside it.
The world then is finite, the void infinite.
247
DIOGENES LAERTIUS
~ > »” X \ 3 ~ }
144 [av & aotpwv 7a pev amdavi cuptrepipepeobar
T® OAw otpav@®, ta Sé wAavwuEva Kar dias
A / \ > «@ \ ‘ Ul
Kwetoba Kiwijcets. Tov 6 AAvov AcEnv Thy Topetay
movetofar d1a Tod Cwdtaxotd KvKAov: opotws Kal
\ /, G ~ > A \ \ a
Thv oeAnvnv eAtKoeLdn. eivar b€ Tov prev HALOV
> \ ~ 4 J > ~
etAuxpwes mip, Kala dyor Ilooeduduos ev Tm
éBdouw Tlept petewpwv Kai peilova THs ys, ws
e 3 \ > ~ ~ ~ / 3 \ \
6 avTos ev TH ExTW TOU Duatkod Adyou: adda Kat
aopaipoeon, ws ot mept avrov Totrov dgaov,
avaréyws TH Koopw. mip pev ovv Elva, OTL TA
mupos TavTa qovet: peilw dé THS pHs T@ Tacav
e > > ~ S 3 \ \ \ >) / \
bm’ avTou dwrilecbar, aAAa Kat Tov ovpavov. Kat
TO THY yhv d€ KVOELOH OLAV aTroTEAElv TO peiCova
> / 4 \ 4 \ \
civat onpatver: mavTolev dé Bdré€mecGar dia To
peyebos.
Zz \ \ 4 id \
148 Lewdeorépay d€ tiv oedyvynv, ate Kal mpoo-
> J ie
yetotepav ovoav. tpepecbar dé Ta EuTrupa Tavira
\ Vey ” \ \ ¢ > a /
Kal Ta dAAa aotpa, Tov pev HALOv Ex THS peyadAns
Badarrns voepov ovTa avappa: Tv de ceAnvynv ex
TOTILWY VOATWY, ZEpomLyhH TUyXaVvovoaY Kal Tmpdc-
yetov ovoav, ws 0 [locewdwyios ev TH Extw TOO
@votxot royouv: ta 6° adda amo Ths yAs. SoKet d
avtots odaipoerdy elvar Kal Ta doTpa Kal THY yy
dkivytov ovoav. THY de ceAnvnv ovK LOLov ExELY
~ 3 \ pap 44 / / 3 4
dds, adAa wap’ HAiov Aap Bavew emtAapTropevnv.
> 4 A \ \ nA > 8 4 > ~
Exdetzrew d€ Tov prev HAvov emumpoabovans avrTa@
A e aA
ceAjvns KaTa TO Tpos Huds pépos, ws Lyvwv
> U > A \ ~ S \
124g avaypader ev tH Ilept rod cAov. gaiverar yap
UmEepxojevyn ev Tats ovvddols Kal amoKpUTTOVGG
248
Vidi44-146, ZENO
Of the stars some are fixed, and are carried round
with the whole heaven; others, the wandering stars or
planets, have their special motions. The sun travels
in an oblique path through the zodiac. Similarly the
moon travels in a spiral path. The sun is pure fire :
so Posidonius in the seventh book of his Celestzal
Phenomena. And it is larger than the earth, as the
same author says in the sixth book of his Physical
Discourse. Moreover it is spherical in shape like the
world itself according to this same author and his
school. That it is fire is proved by its producing all
the effects of fire; that it is larger than the earth
by the fact that all the earth is illuminated by it:
nay more, the heaven beside. The fact too that the
earth casts a conical shadow proves that the sun is
greater than it. And it is because of its great size
that it is seen from every part of the earth.
The moon, however, is of a more earthy composi-
Monwecmec it is nearer to the earth. These fiery
bodies and the stars generally derive their nutriment,
the sun from the wide ocean, being a fiery kindling.
though intelligent ; the moon from fresh waters, with
an admixture of air, close to the earth as it is: thus
Posidonius in the sixth book of his Physics; the
other heavenly bodies being nourished from the
earth. They hold that the stars are spherical in
shape and that the earth too is so and is at rest ;
and that the moon does not shine by her own light,
but by the borrowed light of the sun when he shines
upon her.
_ An eclipse of the sun takes place when the moon
passes in front of it on the side towards us, as shown
by Zeno with a diagram in his treatise On the Whole.
lor the moon is seen approaching at conjunctions and
2A
147
DIOGENES LAERTIUS
3 \ \ Pe , , A
avtov Kal mdaAw mapaddAatrovoa’ yrwpilerar Se
*~ 4 - Ld 3 4 \ A ld
TovTo dia Ackavns Vdwp exovons. THY de ceAnVHV
3 4 3 A ~ ~
eumimtovoay els TO THS yHs oKiaopa’ dev Kat
tais mavoeAnvois exAcimew povas, KaiTmep KaTa
‘f, ~ ~
dudpeTpov ioTrayevnvy Kata pnva TH YAiw, OTe
A ~
Kata Aofot ws mpos Tov yALtov Kiwovupevn Tap-
adAarre. TH mAaTet, 7 Boperorépa 7 voTiwTEepa
~ A
yiwomevn. OTaV jevTo. TO mAaTOS aUTHS KATA TOV
nAvaKov Kal Tov dia péowv yévynrat, eira d.a-
ee A nA 7» >] ? / de \
petpnon Tov nAvov, ToT ekAetTeL’ yiveTar dE TO
mAdtos avThs KaTa Tov dia péeowy ev yndAais Kar
A 4
okopTiw Kal Kpl\@ Kal Tavpw, ws ot wept Tov Ilo-
CELOWVLOV.
\ b Ss ~ > J / , nN
Ocov & etvar Cov abavarov, AoyiKov, TeAcLvov 7
voepov ev evOatovia, KaKOU mavTos avemidexKTOV,
~ >)
TpovontiKov KOGJLoU TE Kal TOV Ev KOoUW [LH
evar pevtot avbpwropoppov. eivar de Tov prev
~ 4
Onptoupyov TV OAwY Kal WoTEp TATEpa TAVTwWV
KOWOS TE Kal TO jLEpos adTod TO dinKoOV Ota TAaVTWY,
~ / \ ‘
6 7oAAais mpoonyopiats mpocovopalecbar Kara Tas
/ / ‘ / 3 4) x /
duvapers. Aia prev yap dace du ov ta mavta,
TWA \ ~ >, © ~ ~ ” ? b] an
Ziva 5€ kadoto. map oaov tod Cay aitios eoTw 7
\ ~ “A , 3 ~ \ A A 9
dua ToD Civ KexdpynKev, “AOnvav d€ Kata TH Ets
>) / ? ~ ¢€ aA 3 ~ ¢ A
ailépa dudtracw Tod nyepovuxod adrod, “Hpav oe
\ \ ’ > 7 \ oe ‘ \ >) \
KaTa THY els aépa, Kat “Hdarorov Kara THY Els TO
~ ‘ ~ A
texvixov mip, kat Ilocedava Kata THv Ets TO
~ /
dypov, Kal Anjpyntpav Kata TIHV Els yHv" Opoiws dE
VII. 146-147. ZENO
occulting it and then again receding from it. This
can best be observed when they are mirrored in a
basin of water. The moon is eclipsed when she falls
into the earth’s shadow : for which reason it is only
at the full moon that an eclipse happens [and not
always then], although she is in opposition to the sun
every month; because the moon moves in an oblique
orbit, diverging in latitude relatively to the orbit of
the sun, and she accordingly goes farther to the north
or to the south. When, however, the moon’s motion
in latitude has brought her into the sun’s path through
the zodiac, and she thus comes diametrically opposite
to the sun, there is an eclipse. Now the moon is in
latitude right on the zodiac,? when she is in the con-
stellations of Cancer, Scorpio, Aries and Taurus : so
Posidonius and his followers tell us.
The deity, say they, is a living being, immortal,
rationat, et or intelligent in happiness, admitting
nothing evil [into him], taking providential care of
the world and all that therein is, but he is not of
human shape. He is, however, the artificer of the
universe and, as it were, the father of all, both in
general and in that particular part of him which is
all-pervading, and which is called many names accord-
ing to its various powers. They give the name Dia
(\ia) because all things are due to (da) him; Zeus
(Zijva) in so far as he is the cause of life (Gv) or
pervades all life ; the name Athena is given, because
the ruling part of the divinity extends to the aether ;
the name Hera marks its extension to the air; he is
called Hephaestus since it spreads to the creative
fire ; Poseidon, since it stretches to the sea; Demeter,
since it reaches to the earth. Similarly men have
@ 7,e. the moon’s latitude relatively to the zodiac is nil.
25]
148
149
DIOGENES LAERTIUS
\ \ »~ a 3 ? , ? /
Kat Tas adAAas mpocnyopias éxdopevol TWos otKELO-
TNTOS aTédogav.
e , A ~ / , ¢ 4
Odciay dé Geot Zyvwv pév dyot tov 6Aov Koapov
Kal TOV ovpavov, Opoiws dé Kal Xpvoummos ev TH
, A ~ \ 4 > 4 \
mpwTw Ilepi Gedv cai Ulocerduvios ev mpwtrw Ilepi
~ \ > V/ b] € , \ ,
Qeav. Kat “Avrimarpos év €Bddopw Ilept Koopov
> a >) lon \ b) 4 4 \ b)
aepoeon dynaw atrod tiv ovotav' BénOos de ev
TH Ilept gvcews odciav Oeot thy tav amdAavav
apatpav. dvaw dé moTé pev amodaivovrar THV
ouvexovoay TOV KOGMOV, ToTe O€ THY @vovaav 7a
emt ys. €oTe oe puors eLis €€ avTis KWOUpEVT)
Kara, omreppariKovs Adyous dmoreobad TE Kat
cuvexovoa Ta €€ adTHs ev wWpiapevors xXpdovols Kal
To.tatTa dpwoa ad’ otwv amexplOn. radvrnv S€ Kat
Tot aupdepovTos aroxalecfar Kal ndovns, ws
OFjAov ex THs TOD avOpestrov Onproupyias. Kal’
elappevay d€ dao Ta mavTO. yiyvecbar Xpvourmos
ev TOUS Ilepi etpappevns Kat [locewdavios ev devrépw
ITepi elpapperns Kal Zyvwv, Bonfos 3d ev T@
TpPure ITepi elpapperns. €or, O etappev) airta
TOV OVTWY etpomevy uh doyos «al ov Oo KOgpLOS
buebdyeran. Kal pny Kal avTeKyy dpeoravar méody
pacw, €l Kal mpovotay elvat’ Kal abrny Kal Téxvny
amopaivovat dud Twas exBacets, ws drou Zajvesv TE
Kal Xpvoummos ev T@ OevTEepw Tepe PavTiKhs Kat
"AOmvdSwpos Kat ToceSdéuos ev TH Seutépw Tod
@vatkot Adyou Kal év TO TeuTTw Ilepi pavricis.
o prev yap Ilavaitios avurocratrov adrny drow.
¢ Or perhaps “ seminal proportions.’’ This obscure ex-
pression would seem intended to assimilate all development
and evolution to the growth, whether of plants or animals,
from seed.
25:2
Viie447-149. ZENO
given the deity his other titles, fastening, as best they
can, on some one or other of his peculiar attributes.
The substance of God is declared by Zeno to be the
whole world and the heaven, as well as by Chry sippus
in his first book Of the Gods, and by Posidonius in his
first book with the same title. Again, Antipater in
the seventh book of his work On the Cosmos says that
the substance of God is akin to air, while Boéthus i in
his work On Nature speaks of the sphere of the fixed
stars as the substance of God. Now the term Nature
is used by them to mean sometimes that which holds
the world together, sometimes that which causes
terrestrial things to spring up. Nature is defined as
a force moving of itself, producing and preserving in
being its offspring in accordance with seminal prin-
ciples? within definite periods, and effecting results
homogeneous with their sources. Nature, they
hold, aims both at utility and at pleasure, as is
clear from the analogy of human craftsmanship.
That all things happen by fate or destiny is main-
tained by Chrysippus in his treatise De fato, by
Posidonius in his De fato, book ii., by Zeno and
by Boéthus in his De fato, book i. Fate is
defined as an endless chain of causation, whereby
things are, or as the reason or formula by which the
world goes on. What is more, they say that divina-
tion in all its forms is a real and substantial fact, if
there is really Providence. And they prove it to be
actually a science on the evidence of certain results :
so Zeno, Chrysippus in the second book of his De
divinatione, Athenodorus, and Posidonius in the second
book of his Physical Discourse and the fifth book of
his De divinatione. But Panaetius denies that divina-
tion has any real existence.
253
150
151
DIOGENES LAERTIUS
3 4 4 ~ ww e , ‘ 4
Otdotav 5€ dace THY ovTwY aTavTwY THY TPwWTHV
” e ) y / > A tA ~ ~
VAnY, ws Kal NpvouTmos ev TH TpwTH TOV Dvaikav
\ , e , 3 9 = e ~ ,
kat Zynvev. vAn d€ €oTw e& Fs oTLdnTOTODY yt-
A A ~ 5) / A iv 4 7
vetat. Kadetrar d€ diy@s, odaia Te Kat VAN, 7 TE
A / A ¢ ~ Sa i “A
TOV TAVTWY KAL THY ETL LEpoUS. 7 LEV OV TOV
iid »” 4 ” 3 > Ul , e A ~
CAwy ouTe Aciwy ovr eAdTTwY yiveTa, HW Sé TOV
> A , \ , \ 3 4 ~ }
éml prépous Kal wAeiwy Kal é€AdtTwv. o@pa de
Ul
€OTL KAT avTOUs 7 OvGIa Kal TeTEpacpEern, Kaba
> 4 ? 7 \ 3 f \
dnow “Avtimatpos ev devtépw Ilepi ovoias Kat
> > ~ ~ A
AzroAdddwpos ev 7H Duaikj. Kat 7wabnrH dé eoTw,
> \ A
Ws 0 aUTOs gnaw: El yap hv aTpEeTTOS, OVK av TA
4 > 3 “A 3 4 ” > a 3 e a
ywopeva e& atrns éyiveto: evOev Kaxelv’ ws 7H TE
\ > ” / > a“ wv >) >
Ton €ls ameipov eat. (nv azreipov <ovK Els
+ / e Zo , 3 7 3 4 ”
ameipov> dyow o NpvouTTos: ov yap earl TL ATrELpoY,
> “a Ul € tA > ) > / / >
els 0 yiveTar 9 Toy. GAA’ axatadnKTos €oTt.)
Kai ras kpaces d€ dudA0u yivecba, Kaba dyow
€ x , = > ~ , ~ ®D “A \ A
0 Xpvoimmos ev TH Tpitn TOV Dvarkdv, Kat py
A A Ud \ \ 9
KaTa Teptypadny Kat mapaGecw: Kal yap ets
/ 3\ / > A > A A >
méAayos oAtyos oivos PAnbelts emt mocov avTt-
mapekTabycera., ei7a cuudbapycerar.
> 4 >
Paci & eivac Kai twas Saipovas avOpumwy
/ > 4 a > 4
oup7abevav éyovtas, emomTas THY avbpwreiwv
A 4 ~
TmpayudTwv Kal nowas Tas vmoAcAcyupevas TAY
oTovdaiwy wuxas.
¢ For the meaning of this verb (cuudAeipecPar) see Wilamo-
witz on Eur. H.F. 932, and Plut. Wor. 436 Bs.
254
VII. 150-151. ZIENO
The primary matter they make the substratum of
all things: so Chrysippus in the first book of his
Physics, and Zeno. By matter is meant that out of
which anything whatsoever is produced. Both sub-
stance and matter are terms used in a twofold sense
according as they signify (1) universal or (2) par-
ticular substance or matter. The former neither in-
creases nor diminishes, while the matter of particular
things both increases and diminishes. Body accord-
ing to them is substance which is finite : so Antipater
in his second book On Substance, and Apollodorus
in his Physics. Matter can also be acted upon,
as the same author says, for if it were immutable,
the things which are produced would never have
been produced out of it. Hence the further doctrine
that matter is divisible ad infinitum. Chrysippus says
that the division is not ad infinetum, but itself infinite ;
for there is nothing infinitely small to which the
division can extend. But nevertheless the division
goes on without ceasing.
Hence, again, their explanation of the mixture of
two substances is, according to Chrysippus in the
third book of his Physics, that they permeate each
other through and through, and that the particles of
the one do not merely surround those of the other
or lie beside them. Thus, if a little drop of wine
be thrown into the sea, it will be equally diffused
over the whole sea for a while and then will be
blended @ with it.
Also they hold that there are daemons (daipoves)
who are in sympathy with mankind and watch over
human affairs. They believe too in heroes, that is,
the souls of the righteous that have survived their
bodies.
Dia
152
153
154
DIOGENES LAERTIUS
Tév 3 ev aépt yeropeveny yeyuiava pev elvat
daci Tov orep vis dépa arebuypevov dua THY Too
7Atov mpoow dgodoy, éap de THY evKpaciav Tod
dépos KATA TV mpos Huds Tmopetay, Oépos de TOV
virep ys adépa KatabaAropuevov TH TOO HALov mpos
dpKTOV Tropeta, jet O7TpoV de TH. TraAwdpopig
Tob mAtov ad’ yudv yiveobar. <Tovs 0 dvéjous
dépos etvae pucets: Trapaddatrovcas de Tas emvu-
pias yiveaBar > Tapa TOUS Tomous ad wy péovot.
THs de yeveews avTa@y attov yiveoBau TOV TpAvov
efarpilovra Ta védy. ipw 8 etvat abyas ad’
dypav vepav dvakekAaopévas 4, ws Tlocevdwvios
dyow ev Th Metewporoyixg, éeudacw nAiov THI
pLaTos 7 cehjvns € ev vedet dedpooropevey, KolAw Kal
GuvEexXel TpoOs gavraciay, ws eV KATOTT pW dav-
Talopevny KaTa KUKAou Tepipeperav. Kop7Tas TE
Kal Trenyavlas Kal Aapmadias Tupa elvar upeoT@Ta
mayous depos els Tov ailepwdy TOTOV avevexGevros.
aéhas de mupos abpoov ea év aé€pt depopevov
TAXEWS Kal davTaciav pnKous éudaivovros. Derov
5° eK vepous petaBoAnv ets vdwp, émevOay N €K
vis 7 €K Gaharrns dvevexQeioa dypacia vd’ HAtov
a) Tuyxdvn KaTepyacias: Kkataxbuybev de ToOTO
TmaXv TY KadetoBar. yadalav b€ vepos men YOS,
70 TVEV[LATOS dvabpupbev yLova O° dy pov eK
vepous TETNYOTOS, WS Tlocetdcbvios ev T@ Oyoow
tod Duoikod Aoyou: aotpamyy oO corfu veda
Tapatpipopevwv 7 pyyvepevo bm TVEVHLATOS,
ws _ Liye ev TO Tlepi rod dAov: Bpovrny de Tov
rovTwy wodhov ex mapatpiibews 7) pyfews’ Kepavvov
@ The lacuna of the mss. can be filled from the parallel
passage of Aetius, Diels, Doxographi Graeci, p. 374 a 23.
956
VII. 151-154. ZENO
Of the changes which go on in the air, they describe
winter as the cooling of the air above the earth due
to the sun’s departure to a distance from the earth ;
spring as the right temperature of the air consequent
upon his approach to us ; summer as the heating of
the air above the earth when he travels to the
north ; while autumn they attribute to the receding
of the sun from us. As for the winds, they are
streams of air, differently named? according to the
localities from which they blow. And the cause of
their production is the sun through the evaporation
of the clouds. The rainbow is explained as the
reflection of the sun’s rays from watery clouds or, as
Posidonius says in his Meteorology, an image of a
segment of the sun or moon in a cloud suffused with
dew, which is hollow and visible without intermission,
the image showing itself as if in a mirror in the form
of a circular arch. Comets, bearded stars, and meteors
are fires which arise when dense air is carried up to
the region of aether. A shooting star is the sudden
kindling of a mass of fire in rapid motion through the
air, whichleaves a trail behind it presenting an appear-
ance of length. Rain is the transformation of cloud
into water, when moisture drawn up by the sun from
land or sea has been only partially evaporated. If
this is cooled down, it is called hoar-frost. Hail is
frozen cloud, crumbled by a wind; while snow .
moist matter from a cloud which has congealed :
Posidonius in the eighth book of his Physical a
course. Lightning is a kindling of clouds from being
rubbed together or being rent by wind, as Zeno says
in his mreatiee On the Whole ; thunder the noise these
clouds make when they rub against each other or
burst. Thunderbolt is the term used when the fire is
VOL. II s 7
155
156
DIOGENES LAERTIUS
e€aruv ododpav pera moAAjs Bias mimrovoay
emt yas, vehav TraparpyBopevery 7 pryyvupevewv
bm mvevpatos. ot 5€ cvatpodny mupwdous aépos
Biaiws Katadepopevnv. tudd@va b€ Kepavrov
Tohwy, Biacov Kal TVEVHLAT WOH 7) mvedLA KaTVa@des
EppwyoTos vepovs: TpPNOT pa <de> vEpos TrEpl-
oxvabev Tupt peta TVEUHLATOS. <cerapous d€ yive-
afar _pvevros TVEVLATOS > Els TA kolwpara THIS
yns 7 kabeupxbevros [wvevparos | ev TH Vi» Kala
gna Tlogeduvios eV TH ayoon’ elvar 5 avray
TOUS [eV ceoparias, Tous 6€ xaopatias, Tovs be
KAwatias, Tovs Sé Bpacuarias.
"Apéoxer & atrois Kat tiv diakdopynow wde
exe” peony THY ynv KEVTpoU Adyov eméxovcay,
pel? Wy TO vowp aparpoeives, € éxov TO avo KeVvT pov
TH Yh: MOTE THY yHv ev voaTL eivat’ pera TO vdwp
om dépa eoparpw[evov. KUKNous 5 eivau ev TO
otpav@ mévTe, wy 7™p@Tov GPKTLKOV GEL pauwd-
pevor, Sereney TpOTLKOV Gepwor, TpiTov lonpe-
/
pwor, TéTapTOV XElLeplwov TpoTLKOV, TEe-LTTOV
dvTapKTuKoV apav7. Aéyovrat b€ mapaAAndrou Kabor
ov auvvevovaw eis aAAnAous: ypadovrat pévTot
mepi TO avTo KévTpov. 6 b€ Cwdtaxos Aokds €oTw,
WS emmy TOUS mapahAnAous. Cavat 7 emt Tips
ys elow mevTe’ TpwTn Bopevos [Kat] vmép tov
apKTiKov KUKAoY, doiknTos dud poxos- devTEpa
evKpatos: TpiTn aoikynTos bo KaupaTwr, 7 dta-
KeKaupev7] Kadoupevyn’ TEeTAapTH 1 avTEevKpaTos’
TELTMTY VOTLOS, GoiKnTos dia Pixos.
@ For xavyarias of mss. Cobet reads xXcuarias.
> The xévrpov is rather an axis (namely, a diameter of the
celestial sphere) than a point.
208
WII. 154-156. ZENO
violently kindled and hurled to the ground with great
force as the clouds grind against each other or are torn
by the wind. Others say that it is a compression of
fiery air descending with great force. A typhoon is
a great and violent thunderstorm whirlwind-like, or a
whirlwind of smoke from a cloud that has burst. A
“ prester ” is a cloud rent all round by the force of
fire and wind. Earthquakes, say they, happen when
the wind finds its way into, or is imprisoned in, the
hollow parts of the earth : so Posidonius in his eighth
book; and some of them are tremblings, others
openings of the earth, others again lateral displace-
ments,* and yet others vertical displacements.
They maintain that the parts of the world are
arranged thus. The earth is in the middle answering
to a centre ; next comes the water, which is shaped
like a sphere all round it, concentric with the earth,
so that the earth isin water. After the water comes
a spherical layer of air. There are five celestial
circles: first, the arctic circle, which is always
visible ; second, the summer tropic ; third, the circle
of the equinox; fourth, the winter tropic; and
fifth, the antarctic, which is invisible to us. They
are called parallel, because they do not incline
towards one another ; yet they are described round
the same centre.? The zodiac is an oblique circle, as
it crosses the parallel circles. And there are five
terrestrial zones: first, the northern zone which is
beyond the arctic circle, uninhabitable because of
the cold; second, a temperate zone; a third, un-
inhabitable because of great heats, called the
torrid zone; fourth, a counter-temperate zone ;
fifth, the southern zone, uninhabitable because of
its cold.
259
DIOGENES LAERTIUS
Aoxe? 8 adtois thy pev dvow eivar mop TexviKov,
66@ Babdilov eis yéveow, O7ep €oTt TmVvEdUA TUpO-
\ \ / \ \ \ 3 \
evdés Kal Texvoedés: thy de uxnv atobnrixkyy
4 , 3 > \ \ ec aA ~
<pvow>. TavTny O elvat TO cvpdves Huty TvEdULA’
610 Kal o@pa elvat Kal peta Tov Pavarov emipevew*
\ 3 e / \ A ~ a bd
dbaprnv 5° vaapxew, THv d€ THY CAwY aplapTor,
1877S pLepyn elvar Tas ev Tots Cao. Zyvwv 8 o
‘ \ 93 / b] “A . “~ \
Kurveds Kat “Avtimaztpos ev rots Ilept uyfs Kat
Tlocerduivios mvetua evleppov eivar z7yv pvynv
~ > lu
TOUTW yap yuas elvat Eumvous Kat U0 ToUTOU
A 10 4 \ > / ? /
Kwetabar. KAedvons pév otv macas emdtapevew
uéxpt THS exmupwaews, Npvowm7os d€ Tas TOV
copa@v p.ovov.
ond 9 - \
Mépn dé puyfs A€yovow oKTw, Tas mévT’ al-
~ \
obices Kal TOUS Ev Hiv omEppaTLKoUs Adyous Kal
TO duwvytiKov Kat to AoytoTiKdv. Opav dé€ Tod
peTaed THS Opacews Kal TOU viToKEYLevov dw70s
A /
évrewopevov Kwvoedas, Kaba dyna Xpvourmos
év devtépw tav Duoikdv Kat *‘AzoAXddupos.
yiveo0ar jrevToL TO KWVOELOES TOU Epos TpOS TH
” \ \ / \ ~ € / e \
oper, THY d€ Baow mpos TH opwpévw: ws dia
~ pat?
Baxrnpias otv rod rabévros aépos To BAeTromevov
avayyéAreobar.
9 , \ “A \ “A ~ \
1388 “Akovew 6€ Tod petakv 7100 Te dwvodvTos Kal
Tob aKovovTos dépos mAnrTopevov adhaipoedas,
> A > A
eira KUpLATOUPEVOU KAaL TALS AKOats TpooTimToVTOS,
~ ~ ~ Ld
ws Kupatodrar To ev TH Se€anevn vdwp Kara
KUKAous v0 Tod éuBAnBévtos HiBov. rov Se
Unvov yivec$ar exAvopevov tod aiaPyTL.KOD Tovav
260
VII. 156-158. ZENO
Nature in their view is an artistically working fire,
going on its way to create; which is equivalent to
a fiery, creative, or fashioning breath. And the
soul is a nature capable of perception. And they
regard it as the breath of life, congenital with us ;
from which they infer first that it is a body and
secondly that it survives death. Yet it is perish-
able, though the soul of the universe, of which
the individual souls of animals are parts, is in-
destructible. Zeno of Citium and Antipater, in their
treatises De anima, and Posidonius define the soul
as a warm breath; for by this we become animate
and this enables us to move. Cleanthes indeed holds
that all souls continue to exist until the general
conflagration ; but Chrysippus says that only, the
souls of the wise do so.%
They count eight parts of the soul: the five senses,
the generative power in us, our power of speech,
and that of reasoning. They hold that we see when
the light between the visual organ and the object
stretches in the form of a cone: so Chrysippus in
the second book of his Physics and Apollodorus.
The apex of the cone in the air is at the eye, the
base at the object seen. Thus the thing seen is
reported to us by the medium of the air stretching
out towards it, as if by a stick.
We hear when the air between the sonant body and
the organ of hearing suffers concussion, a vibration
which spreads spherically and then forms waves and
strikes upon the ears, just as the water in a reservoir
forms wavy circles when a stone is thrown into it.
Sleep is caused, they say, by the slackening of the
tension in our senses, which affects the ruling part of
a Cf. Aet. Plac. iv. 19. 4 (Arnim, if. p. 140).
261
DIOGENES LAERTIUS
TmEpl TO TYE HOVLKOY. aitias de Tov mab@v azro-
Nettovet Tas TeEpt TO med. Tpomrds.
Lmdpua dé A€yovow eivar TO otov Te yevvav
ToLaDT: ap’ olou KaL avro amrexpiOn: avOpusrov
d€ oméppa, 6 peDinow 0 avOpwtros pe dypod,
auyKipvacbar Tots THS puyAs pepeot Kara jury Lov
159 TOD TOV mpoyovey Adyouv. elvar 6’ avro Xpuo-
uiraos @ynow ev Th devTépa TaV Dvouxdy meDpLa
KaTa THY ovciar, ws O7jAov ék Tov els THY
yay ‘karaBadop even OTEp ATW, & Tradavwbevra
ovKéte dtetar, ws SiAov diamemvevKvias avrots
Ths Suvapews. Kal ad’ dAwy d€ TOV cwpaTwr
avro pao KarapéepeoBar ot mept TOV Lpatpov:
TAVTOV yowv YEVENTUKOY etvau TV TOO OWpaTosS
pepav. TO be Tijs Onretas dyovov amopaivovTat:
drovov Te yap elvat Kal oiyov Kal voardoes, ws
) UPatpos enow. TYE HOvUKOV 0” eivat TO KUpLe-
tarov THs puxis, év @ at pavraciat Kal at oppal
yivovrat Kat ofev 6 Adyos avaméeumreTa OTEp
elvat ev Kapold.
160 Tatra jev Kal TA hvotKa TO OGoV jpiy amo -
ypwrTws éexew Soxel, oToxalouevors THS oUp-
weTpias To’ cuyypaypatos. a dé Twes €€ adTav
dunvexOnoav, €oTt TA0E.
Ked. B’. APIZTOQN
"Apiorwy o Xios o Paravbos, emucadovpevos
Leupny, tédos ednoev elvau TO adrapopurs EyovTa
chy mpos Ta, peeTagv apetns Kal Kakias pnd
nvuTwobv év abtots wapadAayny azroAeimovra, aAX’
262
Vil, 158-160. ZENO-—-ARISTON
the soul. They consider that the passions are caused
by the variations of the vital breath.
Semen is by them defined as that which is capable
of generating offspring like the parent. And the
human semen which is emitted by a human parent
in a moist vehicle is mingled with parts of the soul,
blended in the same ratio in which they are present
in the parent. Chrysippus in the second book of
his Physics declares it to be in substance identical
with vital breath or spirit. This, he thinks, can be
seen from the seeds cast into the earth, which, if
kept till they are old, do not germinate, plainly
because their fertility has evaporated. Sphaerus and
his followers also maintain that semen derives its
origin from the whole of the body; at all events
every part of the body can be reproduced from it.
THE*orthe female is according to them sterile,
being, as Sphaerus says, without tension, scanty, and
watery. By ruling part of the soul is meant that
which is most truly soul proper, in which arise
presentations and impulses and from which issues
rational speech. And it has its seat in the heart.
Such is the summary of their Physics which I have
deemed adequate, my aim being to preserve a due
proportion in my work. But the points on which
certain of the Stoics differed from the rest are the
following.
Cuapter 2. ARISTON (c. 320-250 B.c.)
Ariston the Bald, of Chios, who was also called the
Siren, declared the end of action to be a life of
perfect indifference to everything which is neither
virtue nor vice ; recognizing no distinction whatever
263
161
162
DIOGENES LAERTIUS
> \
emions éml mavTwy exovTa: elvat yap OpoLov Tov
copov TH ayal@ vroxpithH, os av te Oepoirov
” 2 , > / e /
av te ’Ayapepvovos mpdawmov avadAaBn, é€xaTepov
UToKpwelTat TpoonkovTws. TOV TE HuatKOV TOTFOV
Kal TOV Aoyixov avypeL, Aéyov TOV pev eivav brrEp
mpas, TOV o ovdev mpos Huds, provoy dé Tov HOKoV
elvat 7pos Huds.
\ \ , a
"Eouxevat d€ Tovs dtadexTixovs Adyous Tots
3 “A /
apaxviors, a Kaitou SoKobvTa TEeXVLKOY TL Epaiverv,
\ 3 OA
axpnora EOTLV. dpeTas T OUTE moAAas elanyev,
ws 0 Liver, ovTe pilav moAXots dvdpaae Kkalov-
pevny, WS Ol _Meyapexoi, aAAa Kara TO 1pOS TL
TWS EXEL. ouTw de prrocopar Kal ev _Kouvoodpyet
diadeyopevos toxvaev alpetiatns axovaa. MLtA-
Ul > \ U > 4
Tiadys otv Kat Aigdiros “Aptotw@verot mpoo-
nyopevovto. nv d€ Tis meLaTLKOS Kal oxAw TeE-
moinpevos: bev 6 Tinwy dnat mepi atdrod,
} 3 li A > \] ¢ / 9
Kai tis “Aptotwvos yeveny azo’ aipvAou™ eAkwr.
e
IlapaBadwy dé TodAduwu, gyal Avoxhjjs 0
Ud ~
Mayvys, petéGero, Zihvwvos appworia paKkpa
TepimeaovTos. pddAtoTra d€ mpocetxye UTwiK®@ doy-
~ 3S \ a“
pat. T@ TOV acodov add€acTov elivat. mpos Oo
a 3 4 hi > ~ A
Ilepaaios évavtiovpevos Sidvppwv adeApav Tov
ETepov emoinoev atTt® mapaxatabykny dodvar,
~ 4
émeita Tov €Tepov a7moAaBetv: Kal ovUTwWS aTropov-
, 3 UU A \ > ,
prevov dundeyEev. azreteivero d€ pos “Apkeoidaov:
éte Deacduevos Tatpov reparwon pyTpav EexovTa,
1 yévyns dro vulg.: corr. Meineke.
27... aiutrov Diels.
Frag. a0 1).
’ So Wachsmuth. Diels would prefer: “ deriving winning
manners from the wiles of Ariston.”
26-4
VII. 160-162. ARISTON
in things indifferent, but treating them all alike.
The wise man he compared to a good actor, who, if
called upon to take the part of a Thersites or of an
Agamemnon, will impersonate them both becom-
ingly. He wished to discard both Logic and Physics,
saying that Physics was beyond our reach and Logic
did not concern us: all that did concern us was
Ethics.
Dialectical reasonings, he said, are like spiders’
webs, which, though they seem to display some
artistic workmanship, are yet of no use. He would
not admit a plurality of virtues with Zeno, nor again
with the Megarians one single virtue called by many
names; but he treated virtue in accordance with
the category of relative modes. Teaching this sort
of philosophy, and lecturing in the Cynosarges, he
acquired such influence as to be called the founder of
a sect. At any rate Miltiades and Diphilus were
denominated Aristoneans. He was a_ plausible
speaker and suited the taste of the general public.
Hence Timon’s verse about him ?:
One who from wily Ariston’s line boasts his descent.?
After meeting Polemo, says Diocles of Magnesia,
while Zeno was suffering from a protracted illness,
he recanted his views. The Stoic doctrine to which
he attached most importance was the wise man’s
refusal to hold mere opinions. And against this
doctrine Persaeus was contending when he induced
one of a pair of twins to deposit a certain sum with
Ariston and afterwards got the other to reclaim it.
Ariston being thus reduced to perplexity was refuted.
He was at variance with Arcesilaus ; and one day
when he saw an abortion in the shape of a bull with
265
DIOGENES LAERTIUS
6¢ yw x”) M” 6¢ L >) 4 +) ,
ool, edn, “‘dédoTar “Apxeottaw emuxetipnpa.
KaTa THs evapyeias.
163 IIpos dé tov ddyevov “Akadnuaikov ovdev
4 GG se QO \ \ ff
KkataAdapBdavew, “dp ov6€ tov mAnoiov cov Kab-
nevov Opas; '’ elzrev apvyoapevov Oé,
tis 6€ a étudrdwaev (edn), Tis adetAeTo Aaymados
avyds;
BiBria & adrot déperar tade-
IIpotpertixov fi’.
Q\ “ 4 a s
Ilept tov Zijvwvos doypatwv.
AtdXroyou.
Sxodav o’.
Ilepi codpias diatpiBov ¢’.
*"Epwrikat duatpeBai.
ete 4 € \ eZ
TOMVIPATA VviTEep KEVOOOgiUS.
“Yropynparov KE.
"ATopynpoverpaTov y’.
Xperwv wa’,
IIpés rots patopas.
IIpés tas “AAeEivov avrvypadas.
IIpds tovs OtaAEKTLKOUS y’.
IIpts KXeavOnv, "Exirroday 0.
/ \ A / , ) ~ \
Ilavairtos 5€ Kal Mwotxparyns povas avrotd tas
b) , X >) ” ~ ~
émuatoAds dact, ta 8 adda Tob TeEpiTaryTiKod
"Apiarwvos.
164 Todrov Adyos dadaxpov ovTa eyKavlfvat vo
nAiov Kat wde TeAevTHoa. mpocevai~aper 8°
abT@ Tovde TOV TpdTOV TH tapPw TH YwWAG:
266
VII. 162-164. ARISTON
a uterus, he said, “ Alas, here Arcesilaus has had
given into his hand an argument against the evidence
of the senses.”
When some Academic alleged that he had no
certainty of anything, Ariston said, ‘‘ Do you not
even see your neighbour sitting by you?’ and when
the other answered “ No,’ he rejoined,
Who can have blinded you? who robbed you of luminous
eyesight ?
The books attributed to him are as follows:
Exhortations, two books.
Of Zeno’s Doctrines.
Dialogues.
Lectures, six books.
Dissertations on Philosophy, seven books,
Dissertations on Love.
Commonplaces on Vainglory.
Notebooks, twenty-five volumes.
Memorabilia, three books.
Anecdotes, eleven books.
Against the Rhetoricians.
An Answer to the Counter-pleas of Alexinus.
Against the Dialecticians, three books.
Letters to Cleanthes, four books.
Panaetius and Sosicrates consider the Letters to
be alone genuine ; all the other works named they
attribute to Ariston the Peripatetic.
The story goes that being bald he had a sunstroke
and so came to his end. I have composed a trifling
poem upon him in limping iambics as follows @ :
@ Anth. Plan. v. 38.
2°07
1€5
166
DIOGENES LAERTIUS
, A 4 av \ / Ss f
Ti d7) yéepwv wy Kai dadavOos, @ *pictwr,
To Bpéyp edwkas HAiw KaTomTHoal;
Tovyap 70 Yeppov mAetov nH déor CyTav
A \ ” ea 3 / o
Tov wuypov ovTws edpes ov DérAwy “Adnv.
Téyove d6€ Kat aAdos “Apiorwy “lovAujrns zrept-
TAaTYTLKOS, O OE Tis ovotKos ’AOnvaios, TéTapToS
TounTns Tpaywodias, méumtos “AXdareds Téxvas
veypadws pytopikas, extos “AAcEavdpevs mept-
/
TATYTLKOS.
Ked. y'. BPI
“HptAdos Can) Kapxndovos TéAos eltre THY emu
OTN, omep eoTt Chv ael mavT dvapépovra pos
TO peT eTLOTH LLNS Cnv Kat ra 7H ayvoia od.a-
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avopiavra 7 LwKparous. duadépew de téAos Kat
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e f “A > / / e 7, / 3 4
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“~ ¢ € > b) f
kace Evpdcbar “HpiAdov, of 6° azetpamovto.
a 6é€ BiBAta eori rade"
208
VII. 164-166. ARISTON—HERILLUS
Wherefore, Ariston, when old and bald did you let the sun
roast your forehead? ‘Thus seeking warmth more than was
reasonable, you lit unwillingly upon the chill reality of Death.
There was also another Ariston, a native of Tulis 2;
a third, a musician of Athens ; a fourth, a tragic poet ;
a fifth, of Halae, author of treatises on rhetoric; a
sixth, a Peripatetic philosopher of Alexandria.
CuapTeR 8. HERILLUS (flor. c. 260 B.c.)
Herillus of Carthage declared the end of action
to be Knowledge, that is, so to live always as to
make the scientific life the standard in all things and
not to be misled by ignorance. Knowledge he de-
fined as a habit of mind, not to be upset by argument,
in the acceptance of presentations. Sometimes he
used to say there was no single end of action, but
it shifted according to varying circumstances and
objects, as the same bronze might become a statue
either of Alexander or of Socrates.” He made a dis-
tinction between end-in-chief and subordinate end:
even the unwise may aim at the latter, but only the
wise seek the true end of life. Everything that lies
between virtue and vice he pronounced indifferent.
His writings, though they do not occupy much space,
are full of vigour and contain some controversial
passages in reply to Zeno.
He is said to have had many admirers when a
boy; and as Zeno wished to drive them away, he
compelled Herillus to have his head shaved, which
disgusted them.
His books are the following :
¢ The town in Ceos to which Bacchylides belonged :
Rel Varmiieet. iv. V5:
269
167
DIOGENES LAERTIUS
Il AQ > 4
Epl ATKITEWS.
Ilepi wabov.
Tlepi broAnwews.
NopoGerns.
Matevutexkos.
"Avripepwv,
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Atvackeva wr.
Evddvor.
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/
Keo, 5¢. AION YSNOS
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noovay Oud. mepioTaow ophaAias: aAyynoas yap
ETTLTOVWS coKvngev elmety TOV TOVOV adudgpopov.
"Hv oe mais prev Mcodavrov, mdordews 5° “Hpa-
KAelas. ykovce dé, Kaba dnor AtoxdAfs, ap@rov
\ e / ” 3 > /
pev ‘Hpaxdretdov tod zodXirov, emer *AdAcEwou
\ 4 . A A la
Kal Mevedmpou, tedevtaiov de Lajvevos.
Kat kar’ apxas pev pdoypapparos av TaVvTo-
Oamrois ere velpet TOUPLAOLW , emelra dé kal “Aparov
amedéxeTo, CnA@v avrov. amootas d€ TOU Zrivwvos
apos tovs Kupnvaikovs ametpamn Kal €ls TE Ta
YapatruTeia eloner Kat Tadd’ amapaxad’nrws
€ / \ A \ \ 3 , 3 > é
nouTaber. Bios d€ mpos Ta oydonKovT aotTia
KareoTpewe.
« Of. § 31.
> ¢.e. the author of the astronomical poem ®aivdueva, not
the statesman of that name, the protagonist of the Achaean
League, whose Life we have in Plutarch.
= 0
Vil) 1662167.' TEERILLUS—DIONYSIUS
Of Training.
Of the Passions.
Concerning Opinion or Belief.
The Legislator.
The Obstetrician.
The Challenger.
The Teacher.
The Reviser.
The Controller.
Hermes.
Medea.
Dialogues.
Ethical Themes.
CuapTER 4. DIONYSIUS (c. 330-250 B.c.)
Dionysius, the Renegade,* declared that pleasure
was the end of action ; this under the trying circum-
stance of an attack of ophthalmia. For so violent
was his suffering that he could not bring himself to
call pain a thing indifferent.
He was the son of Theophantus and a native
of Heraclea. At first, as Diocles relates, he was a
pupil of his fellow-townsman, Heraclides, next of
Alexinus and Menedemus, and lastly of Zeno.
At the outset of his career he was fond of literature
and tried his hand at all kinds of poetry ; afterwards
he took Aratus ® for his model, whom he strove to
imitate. When he fell away from Zeno, he went
over to the Cyrenaics, and used to frequent houses
of ill fame and indulge in all other excesses without
disguise. After living till he was nearly eighty years
of age, he committed suicide by starving himself.
il
168
169
DIOGENES LAERTIUS
BiBAia 8 adrot déperar rade:
Tlepi avadeias f’.
Tlepi doxjnoews 2".
Ilepi ndov7s O..
Ilept tAovrov Kai ydpiTos Kal Tynwplas.
Tlepit dvOparwv ypiceus.
Tlepi evrvyxias.
Tlept dpyaiwy BaorAewv.
Tlepi tov eT ALVOUPLEVWV.
Ilepi BapBaptxov eGov.
Kai otbrou ev ot dvevexBévres. duedéEaTo dé Tov
4 , \ Ga 4
Zjvwva KreavOns, wept ob Aexréov.
Ked. e«’. KAEANOH
KredvOns Maviov “Acowos. otros mparov jv
TUKTYS, WS pnow ‘Avriatevns ev Atadoyais.
apiKopevos 0° ets “AGjvas Técoapas éxywy Spaypas,
Kaba dact TWES, KaL Laveve TmapaBahay eptro -
copnce YEVVALOTATA KAQL emt TOV avTav Ejelve
Soypdra. dveBon Oy 0° émt prromovia, os ye
mrev7ns av ayav wpunce pofo opetv: Kal vUKTWOp
ev ev ToIs KHTOLS BVTAEL, pel? nwepav © év Tots
doyous eyupvalero: obev Kat DpeavtAns éxAnOy.
daci 5° adrov Kal ets OuKaoTnpLov axOjvat, Adyous
dSwoovTa m7ofev &€s Tocovrov evéxTns wv dialy:
ETELT amopuyetv, TOV TE K1)TOUpOV pdpTupa
TrapaoxXovTa map: Gv nvTAeL, Kal THY dAgiromadw
map H Tahgira € ETETTEV. dmodefapLevous 6° avrov
tous ’Apeorrayitas wndicacbar déxa pvas dobjvar,
272
~ |
VII. 167-169. DIONYSIUS—CLEANTHES
The following works are attributed to him:
Of Apathy, two books.
On Training, two books.
Of Pleasure, four books.
Of Wealth, Popularity and Revenge.
How to live amongst Men.
Of Prosperity.
Of Ancient Kings.
Of those who are Praised.
Of the Customs of Barbarians.
These three, then, are the heterodox Stoics. - The
legitimate successor to Zeno, however, was Cleanthes :
of whom we have now to speak.
Cuarter 5. CLEANTHES (331-232 B.c.)
Cleanthes, son of Phanias, was a native of Assos.
This man, says Antisthenes in his Successtons of
Philosophers, was at first a pugilist. He arrived in
Athens, as some people say, with four drachmas
only, and meeting with Zeno he studied philosophy
right nobly and adhered to the same doctrines
throughout. He was renowned for his industry,
being indeed driven by extreme poverty to work
for a living. Thus, while by night he used to draw
water in gardens, by day he exercised himself in
arguments : hence the nickname Phreantles or Well-
lifter was given him. He is said to have been
brought into court to answer the inquiry how so
sturdy a fellow as he made his living, and then to
have been acquitted on producing as his witnesses
the gardener in whose garden he drew water and
the woman who sold the meal which he used to crush.
The Areopagites were satisfied and voted him a
VOL. II Cy DI 3
170
DIOGENES LAERTIUS
Zivwva € KwAdoa AaPeiv. pact be Kal *"Avti-
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Kepya EKO[LLO EV ets }égov TOV yvwpinwy Kai
dyno, ‘“ KAedvOns ev kat addov KXeavOny dvvacr’
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d6€ movikos pév, advotkos d€ Kat Bpadds vrep-
BaddAdvtws: d10 Kal Tivwv epi attod dynow
ovUTWwSs*
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; > 7 / 3 7 ” ”
pwrvrys etéwv didos*® “Acatos, dAwos atoApos ;
Kai oxwirropevos 8 tro THY ouppabynrav
nvEelyeTO Kal OVvos aKoUWwY mpocedexeTO, AEywv
1 dropopay Richards coll. : ,
2 dvépav; Diels. 3 Xidos Diels.
¢ A slave allowed by his master to hire himself out to
another master was bound by Attic law to refund to his
own master a part pind of the wages he received.
Zeno claimed a part of his pupil’s earnings.
274
VII. 169-170. CLEANTHES
donation of ten minas, which Zeno forbade him to
accept. We are also told that Antigonus made him
a present of three thousand drachmas. Once, as he
was conducting some youths to a public spectacle,
the wind blew his cloak aside and disclosed the fact
that he wore no shirt, whereupon he was applauded
by the Athenians, as is stated by Demetrius of
Magnesia in his work on Men of the Same Name.
This then also increased the admiration felt for him.
There is another story that Antigonus when attend-
ing his lectures inquired of him why he drew water
and received the reply, “Is drawing water all I
dow *whaes “Dol not dig? Whatr Do T not
water the garden ? or undertake any other labour
for the love of philosophy? ”’ For Zeno used to
discipline him to this and bid him return him an
obol from his wages.? And one day he produced a
handful of small coin before his acquaintance and
said, ‘“‘ Cleanthes could even maintain a second
Cleanthes, if he liked, whereas those who possess the
means to keep themselves yet seek to live at the
expense of others, and that too though they have
plenty of time to spare from their studies." Hence
Cleanthes was called a second Heracles. He had
industry, but no natural aptitude for physics, and
was extraordinarily slow. On which account Timon
describes him thus ® :
Who is this that like a bell-wether ranges over the ranks
of men, a dullard, lover of verse, hailing from Assos,° a mass
of rock, unventuresome.
And he used to put up with gibes from his fellow-
pupils and did not mind being called the ass, telling
> Frag, 4D:
¢ Diels’ reading XiGos gives s the line a far better rhythm.
275
171
172
DIOGENES LAERTIUS
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dyat, “‘ woAkvas pev EXOVTL, voov be pn. €lmovTos
d€ TWOS ‘ApkeatAaov Ly) Trovety Ta d€or7a, “ mab
cal, eon, Kal a) peye: et yap Kal Abyep TO
KabyKov avatpet, Tots yoov epyous avTo Tiel.’
kat 6 “Apxecidaos, “od Kodakevouar, pyot:
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ths ’HXéxrpas,” edn,
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dyat 6 O Exarav év tats Xpetais, evpoppov
ay 3 \ , 4
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yaorpicer, Kal 6 els TOUS pNpovs TUmT oy penpiler,
a GU pévTOL TOUS Ovapnpropovs € EXE, jeupactov®
dvddoyou povat Ta avdroya ov TAVTWS
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peevos éem7ulleTo EL atobaverau: TOU oe ETLWEVTAVTOS,
@ Eur. El. 140. ’ Hom. O@> iv. 6T?.
276
Vil. 190-172. CLEANTHES
them that he alone was strong enough to carry the
load of Zeno. Once when he was reproached with
cowardice, he replied, “‘ That is why I so seldom go
wrong.” Again, when extolling his own manner of
life above that of the wealthy, he used to say that,
while they were playing at ball, he was at work
digging hard and barren ground. He would often
find fault with himself too, and one day when Ariston
heard him doing this and asked, ‘‘ Who is it you are
scolding so?’ he, laughing, said, “‘ An old man with
grey hairs and no wits.’’ ‘To some one who declared
that Arcesilaus did not do what he ought, his reply
was, ‘‘ No more of this ; do not censure him. For if
by his words he does away with duty, he maintains it
at all events by his deeds.” And Arcesilaus rejoined,
“IT am not to be won by flattery.” Whereupon
Cleanthes said, “ True, but my flattery consists in
alleging that your theory is incompatible with your
practice.”
When some one inquired of him what lesson he
ought to give his son, Cleanthes in reply quoted
words from the Llectra:
Silence, silence, light be thy step.?
A Lacedaemonian having declared that toil was a°
good thing, he was overjoyed and said,
Thou art of gentle blood, dear child.’
Dicit autem Hecato in Sententiis eum, cum adulescens
quidam formosus dixisset, Si pulsans ventrem ven-
trizat, pulsans coxas coxizat, dixisse, Tibi habeas,
adulescens, coxizationes: nempe vocabula quae
conveniunt analogia non semper etiam significatione
conyeniunt. Once in conversation with a youth he
put the question, ““ Do you see?”’ and when the
ati
173
174
DIOGENES LAERTIUS
éé \ 4 > Wh s Ce \ > ) f oe
dua Ti ov, eimev, “ éya ovK aicBavopat OTe
aicdavy ; ”’
, “a ~ 3 4 > 4 \
Lwaleou Trot mointot ev Oedtpw etmovTos mpos
avTOV TapovTa,
ovs 7 KAedvOovs pwpia BondAaret,
4 > 3 ~ / xs? & > Ul e
Ewewvev ETL TAVTOD ayTHWaTos’ Ef w ayacbevTes oF
akpoaTat Tov pev expotycav, tov dé Uwaileov
Ly oat 4 / > ? \ 2) iN ~
e€eBadov. petaywwoKovta 5 avrov émt TH Aot-
dopia mpoonKato, elmwv aromov elvat Tov prev
hes \ \ e , ! e_\
Atovucov Kai tov “Hpaxdréa ddAvapovpévous v7r0
TOV mount av py opyilecba, atrov 6° emt TH
LA \ \
Tuxovan Braognpia dvoyepaive. edAeye de Kal
TOUS €K Tob TEpLTaTou Opovov Tt Tacyew Tats
Avpais, at ards PleyEdpevat avr ay ovK aKovovot.
Aéyerau O€, PaoKovTos avTov KaTa ZLyveva Karo
Anwrov etvar ro 700s &€ eldous, veavicxous Twas
euTpamréAous ayayelv mpos avTov Kivaldov eakAnpa-
ywynpevov ev ayp@ Kal afiotv atogaiveoOar mepi
Tod HOous: tov dé Statropovpevov KEeAeToar amevat
\ aA
TOV avOpwrov. ws 8 amv éxelvos emraper,
ead > €¢ 3 / a> ¢ - c¢ /
exw, elev, “ avrov,’ o KreavOns, “ wadakos
€aTl. mpos d€ TOY pLovnpy Kal éauT@ Aahobyra,
“ob pavry, eS me dvO peste Nadets.” overdi-
cavTos avTa) Tevos els TO Yynpas, ' Kaya,” epn,
damrvevat Bowopau: orav de TravTaxobev epeavTov
bytaivovTa mepivod Kal ypadovTa Kal avaywa-
oKovTa, mad pévw. todrov paow ets ooTpaKka
KaL ie wpoTrAaras ypapew amep NHKOVE TrApa
TOU Livevos, amopia Keppdatov OTE wvncacbac
yapTia. Towottos 6 wy e€icyvoe, moAAdv Kal
¢ Nauck, 7.G 97" Ap. 6a
tS
W11.'1724174. CLEANTHES
youth nodded assent, he went on, “‘ Why, then, don’t
I see that you see?”
He was present in the theatre when the poet
Sositheus uttered the verse—
Driven by Cleanthes’ folly like dumb herds,?
and he remained unmoved in the same attitude.
At which the audience were so astonished that they
applauded him and drove Sositheus off the stage.
Afterwards when the poet apologized for the insult,
he accepted the apology, saying that, when Dionysus
and Heracles were ridiculed by the poets without
getting angry, it would be absurd for him to be
annoyed at casual abuse. He used to say that the
Peripatetics were in the same case as lyres which,
although they give forth sweet sounds, never hear
themselves. It is said that when he laid it down as
Zeno’s opinion that a man’s character could be
known from his looks, certain witty young men
brought before him a rake with hands horny from
toil in the country and requested him to state what
the man’s character was. Cleanthes was perplexed
and ordered the man to go away: but when, as
he was making off, he sneezed, “I have it,” cried
Cleanthes, ‘“‘ he is effeminate.”” To the solitary man
who talked to himself he remarked, “‘ You are not
talking to a bad man.’ When some one twitted
him on his old age, his reply was, “‘ I too am ready
to depart ; but when again I consider that | am in
all points in good health and that I can still write
and read, I am content to wait.” We are told that
he wrote down Zeno’s lectures on oyster-shells and
the blade-bones of oxen through lack of money to
buy paper. Such was he; and yet, although Zeno
279
DIOGENES LAERTIUS
dArwy ovTwy agiodoyav Zivwvos pabyntav, avros
dvadeEacbar THv cyoAnv.
BiBXla dé KaAAtoTa KaraddAomev, a éoTt TAdE°
Tlepi XP povov.
Ilepi ras [tov] Zijvov os provoroyius Svo.
Tov ‘HpakXcttov eEnyijoes, Teroapa.
Tlept atc Gijoews.
Ilepi texvys.
II pds Anpoxpitov.
IIpés “Apiorapyor.
II pos “HpeAAov.
Ilepi opps dvo.
“Apxavodroyia.
Ilepi Gear.
Ilept yryavrov.
Tepi tpevaiov.
Ilepi tov wounrov.
Ilepi tov Ka@ijKovros Tpia.
Ilepi evBovdAias.
Ilept xapiros.
Ilpotpertikos.
Tlept apetor.
Tlepi evdvias.
Tlept Dopyizrov.
Ilept POovepias
Ilepi epwros.
Ilepi eAcvepias.
*EpwreKy) TEX V7.
Ilept reps.
Tlepi d0&ns.
TloAureKos.
Ilepi BovAns
Tlept vopwyv.
280
WI. 174-175.| CLEANTHES
had many other eminent disciples, he was able to
succeed him in the headship of the school.
He has left some very fine writings, which are as
follows :
Of Time.
Of Zeno’s Natural Philosophy, two books.
Interpretations of Heraclitus, four books.
De Sensu.
Of Art.
A Reply to Democritus.
A Reply to Aristarchus.
A Reply to Herillus.
Of Impulse, two books.
Antiquities.
Of the Gods.
Of Giants.
Of Marriage.
On Homer.
Of Duty, three books.
Of Good Counsel.
Of Gratitude.
An Exhortation.
Of the Virtues.
Of Natural Ability.
Of Gorgippus.
Of Envy.
Of Love.
Of Freedom.
The Art of Love.
Of Honour.
Of TI'ame.
The Statesman.
Of Deliberation.
Of Laws.
am
176
DIOGENES LAERTIUS
Ilept tov drxacecy.
Ilepi aywy is.
Ilepi rot’ Aoyou Tpia.
Ilept reAovs.
Ilept xadov.
Tlepi mpagewr
Ilept exons.
epi BavtAcias.
Ilept peXéas.
Tlepi cupmoctov.
Ilept tov 674 1 avr) apeTy [Ka] avOpos Kat yuvatkos.
Ilept tov tov codov coductevetv.
Ilepi ypevov.
AvatpiuBav dvo.
Ilepi doris.
Ilepi idcwv.
Ilept trav aropwv.
Ilept dtadrexrixns.
Ilept tporwv.
Ilept xatnyopnpatwv.
Tadra atr®@ ra PiBria.
Kai reAevtad rovde tov tpomov: dumdyncev atta
TO ovAoy: dmayopevodvTa de TaV latp@v, dSvo
Hpepas dmEDXETO Tpopis. Kat Ts éeaye Kadds
WOTE TOUS latpovs avT@ TavTa Ta. oun ovy-
ywpelv TOV O€ [27 dvacyécba, GAd’ eimdvra 707
avTG) mpowdoimopjofa: Kat tas Aoimas azro-
ayopevov teAeuvTHGar tTavTa Zyvove, Kad, pact
tTwes, [oydonKovta | ern BiwoavTa Kat akovoavTa
Zajvesvos ET? EVVEAKALOEKG..
"Ezatێapev 67 Kal jets mpos avTov ovTWS"
1 $ydonxovra om. BP.
282
Pie 175-6.' CLEANTHES
Of Litigation.
Of Education.
Of Logic, three books.
Of the End.
Of Beauty.
Of Conduct.
Of Knowledge.
Of Kingship.
Of Friendship.
On the Banquet.
On the Thesis that Virtue is the same in Man and
in Woman.
On the Wise Man turning Sophist.
Of Usages.
Lectures, two books.
Of Pleasure.
On Properties.
On Insoluble Problems.
Of Dialectic.
Of Moods or Tropes.
Of Predicates.
This, then, is the list of his works.
His end was as follows. He had severe inflamma-
tion of the gums, and by the advice of his doctors
he abstained from food for two whole days. As it
happened, this treatment succeeded, so that the
doctors were for allowing him to resume his usual diet.
To this, however, he would not consent, but declaring
that he had already got too far on the road, he went
on fasting the rest of his days until his death at
the same age as Zeno according to some authorities,
having spent nineteen years as Zeno’s pupil.
My lighter verse ¢ on him runs thus :
@ Anth. Plan. v. 36.
he)
oo
So)
177
178
DIOGENES LAERTIUS
AWd@ KAedvOny, aAra paAov “Aton:
iow yap avrov mpeoBuv ouK TNVETXETO
TO Hn od 70 Aow7ov aveow ev POirots € EXEL
ToacovTov avTAjcavta Tov Biov xpovov.
Ked. ¢’. S@AIPOS
Tovrov, xalamep mpoeipnxapev, WKovoe peTa
Zivwva Kat Xdaipos 6 Boomopiavos, 6s mpoKoTHV
ixavnv mepitoinoapevos Adywv eis “AAcEavdpecav
amet mpos IlroAeuatov tov DirAomdropa. Adyou
é mote yevouevov wept Tod do€acew Tov aodpov
Kat Tod Xdaipov eizdvTos ws ov dSo€ace, Bov-
Adpevos 6 Paorrevs ed€yEar adrov, Knpwas poas
exéXevoe mapatebhvar: tod de Udaipov azmarn-
Bévros aveBonoev o Baatrevs pevdet _ovyKara-
teGetabat avrov pavracig. T™pos 6v 0 Ldatpos
EVOTOXWS amTEKpivaTo, elroy ouTws ovyKaTa-
TeGeiabar, ody Ort pda eiaiv, addr’ ort evAoyov E€oTt
poas avras eivar: duiadepew de THY KaTaAnmTiKHY
gdavraciav tov evAdyouv. mpos d€ Mvnatotparov
KaTyyopobvTa avtotd o7e IIroAeuatov ov pyar
aoiéa civat, “ rowodTov 6° ovta Tov IIroAepatov
kat Baotréa eiva.”
BifAia b€ yéypade tade-
Ilepi xoopov dio,
Tlept ororyetwv.
Ilepi TT EPPLATOS.
epi riiyns.
a 59/1 > 228-905 B.c. ¢ Cf. sup. § 162.
VII. 176-178. CLEANTHES
I praise Cleanthes, but praise Hades more,
Who could not bear to see him grown so old,
So gave him rest at last among the dead,
Who’d drawn such load of water while alive.
Crapter 6. SPHAERUS (flor. c. 220 B.c.)
Amongst those who after the death of Zeno became
pupils of Cleanthes was Sphaerus of Bosporus, as
already mentioned.? After making considerable
progress in his studies, he went to Alexandria to
the court of King Ptolemy Philopator.o One day
when a discussion had arisen on the question
whether the wise man could stoop to hold opinion,°
and Sphaerus had maintained that this was im-
possible, the king, wishing to refute him, ordered
some waxen pomegranates to be put on the table.
Sphaerus was taken in and the king cried out,
“ You have given your assent to a presentation
which is false.” But Sphaerus was ready with a neat
answer. “I assented not to the proposition that
they are pomegranates, but to another, that there
are good grounds for thinking them to be pome-
granates. Certainty of presentation and reasonable
probability are two totally different things.” Mnesi-
stratus having accused him of denying that Ptolemy
was a king, his reply was, ‘‘ Being of such quality as
he is, Ptolemy is indeed a king.”
The books that he wrote were as follows :
Of the Cosmos, two books.
Of Elements.
Of Seed.
Of Fortune.
to
ie 0)
or
DIOGENES LAERTIUS
ITepi eXaXloTwr.
I] X 4 5 tA A AQ ”
pos Tas aTOpoVS Kal Ta €tOwXa.
Ilepi ais Onrnpiwv.
Ilept ‘HpakAeitov TEVTE duatpiPpov.
Tlept rs OtK7 l
ept THS OtKns draTagews.
Ilepi KaOyKovros.
Ilepi opps.
Ilepi zabov Sto.
ITepi Baotdeias.
ITepi Aakwvikns woXiteias.
II N A yd Q “S f ,
ept AvKovpyov Kat Lwxpdtovs Tpia.
Tlepi VOLOV.
Ilepi PAVTLKNS.
Atadoyous EpwTLKON'S.
ITepe tov 'Epetpraxov diAocoduv.
Tlepi OpLoiwy.
Ilepi Opwv.
Ilepi ELEws.
I] WN “A 3 , 4
Ept Tov avTtAEyomevwv Tpia,
Ilepi Adyov.
Ilepi zAorrov.
Ilepi do€ys.
Ilepit Gavarov.
Texvis dtadrekTiKns Ovo.
Ilept xatnyopnpatwv.
Ilepi dppiodrov.
’"EmioroAds.
Ked. C°. XPYZTIPINGS
179 Xpvou7os “Arrohhwviov Lorevs 7) Tapcevs, ws
“AdeLavdpos ev Avadoxats, pants KAedvGous.
oUTOS TpoTEpov pev OdALXOV NOKEL, ETELT aKOUVGAS
286
VII. 178-179. SPHAERUS—CHRYSIPPUS
Of Minimal Parts.
Against Atoms and Images.
Ot Organs of Sense.
A Course of Five Lectures on Heraclitus.
On the Right Arrangement of Ethical Doctrine.
Of Duty.
Of Impulse.
Of the Passions, two books.
Of Kingship.
Of the Spartan Constitution.
Of Lycurgus and Socrates, three books.
Of Law.
On Divination.
Dialogues on Love.
Of the School of Eretria.
Of Similars.
Of Terms.
Of Habit.
Of Contradictions, three books.
Of Discourse.
Of Wealth.
Of Fame.
Of Death.
Handbook of Dialectic, two books.
Of Predicates.
Of Ambiguous Terms.
Letters.
Ciaetan 7. CHRYSIPPUS (c. 282-206 B.c.)
Chrysippus, the son of Apollonius, came either
from Soli or from Tarsus, as Alexander relates in his
Successions. He was a pupil of Cleanthes. Before
this he used to practise as a long-distance runner ;
287
180
181
DIOGENES LAERTIUS
Lajvesvos 7 7 KAedvious, ws Avoxdijs KGL OL meious,
ert TE Ca@vros amTéoTn adrob Kal OUx 0 TUXWY
eyEVETO Kara prrocopiav: avnp evpuns Kal o€vTaTos
€v TavTl pepet OUTWS WOTE Kal ev Tots mAeiaTous
dunvexOn mpos Zivwva, ara Kal ™pos KAcavény,
@ Kal moAAakis eAeye povns THS TOV Soyparey
diSacKaAlas xp serv, Tas de amodetSers avros
evpnoew. [LETEVOEL HEVTOL OTOTE Tpos avTOY a7fo-
TELVOLTO, WATE GUVEXES TpOPEpEedbat TATA:
eyw d€ TadAa pakaptos téduK’ avnp
mAnv eis KAeavinv: todro 0° ovK evdamove.
Otrw 8° ésido€os év tots duadexriKois eyéveTo,
wotTe OoKElv TOUS mActous ort él Tapa Geots Hv
[7] dvadeKTiK, OVK aV ay 9 nv 7 7 Xpuoimmetos.
meovacas O€ Tots mpaypace THY AeEw od KarT-
wptwee. TOVLKWTATOS Te Tap ovrwvoby yeyover,
ws OndAov é€k THY ovyypappdaTrwv adbrod- Tov
apiOuov yap vmép mévTe Kal émTaKdcta éoTw.
emAnbuve 5° atta moAAaKkis Uiep TOO adTod ddoy-
[ATOS eTLXELP@V Kal TGV TO UTOTEGOV ypadwy Kal
Stopfovpevos mAcovakis wAELaTH TE TOV PapTUpLa@V
Trapabécer ypwpevos’ ware Kal em7eLo7) ToT ev TWL
TOV ovyypappaTwv Tap oAtyov THY Evpumidou
Mrdevav oAnv Taper ero Kal TLS pea, xetpas ele
TO BuBAlov, pos Tov muldpuevov Ti apa exo, Edn,
a Xpuainov Mydevav.”’ -
Kat ‘AzrohAcdwpos 5’ o “A@nvatos ev TH duv-
aywyh Tv Soyparov, BovAdpevos TapLoT avery ort
TO. ‘Emuxovpou olketa Ouvdjret ‘ye ypapipreva KQL
avrapaera ovTa pupiw mAEtw EoTL TMV Xpuatm7ov
@ Eur. Or. 540-1.
288
Vit. ‘179-181. CHRYSIPPUS
but afterwards he came to hear Zeno, or, as Diocles
and mest people say, CleanthéS; and then, while
Cleanthes was still living, withdrew from his school
and attained exceptional eminence as a philosopher.
He had good natural parts and showed the greatest
acuteness in every branch of the subject ; so much
so that he differed on most points from Zeno, and
from Cleanthes as well, to whom he often used to
say that all he wanted was to be told what the
doctrines were; he would find out the proofs for
himself. Nevertheless, whenever he had contended
against Cleanthes, he would afterwards feel remorse,
so that he constantly came out with the lines @:
Blest in all else am I, save only where
I touch Cleanthes: there I am ill-fortuned.
So renowned was he for dialectic that most people
thought, if the gods took to dialectic, they would
adopt no other system than that of Chrysippus. He
had abundance of matter, but in style he was not
successful. In industry he surpassed every one, as
the list of his writings shows; for there are more
than 705 of them. He increased their number by
arguing repeatedly on the same subject, setting
down anything that occurred to him, making many
corrections and citing numerous authorities. So
much so that in one of his treatises he copied out
nearly the whole of Euripides’ Medea, and some one
who had taken up the volume, being asked what he
was reading, replied, ‘‘ The Medea of Chrysippus.”
Apollodorus of Athens in his Collection of Doctrines,
wishing to show that what Epicurus wrote with force
and originality unaided by quotations was far greater
in amount than the books of Chrysippus, says, to
VOL. Il U 289
DIOGENES LAERTIUS
4 \ cf 3 ~ ~ 4 6¢ > Ud
BiBXiwv, dynoiv ovtws adtHA TH AcEEt “ Et -yap TIS
> / ~ ie 4 , hed b] U
adéAo. tav XNpvoimmov PiBAiwy oo aAdAoTpra
mapatéferrar, Kevos atT@ oO xaptys KaTade-
; yn) \ “~ \ 3 / e \
Neterar.”’ Kat Tad7Ta pev AzroAAddupos. 7 O€
Taped pevouea mpeaBbres abra@, as pyar Atoxdjs,
éeyev WS TEVTAKOGLOUS ypador OTLyoUS HWEPNOLOUs.
“Exdrov d€ enow eMetvy avrov emt durocogiay,
Ths ovolas avtot THs tatpwas eis To BaotduKov
avaAndbetans.
> : \ \ Ul 3 4 e ~ >
132 ~Hy d€ Kal TO cwpartiov evTeAjs, ws OAAOV Ek
Tob avdpiavros Tot év Kepaperk@, ds oxedov 71
bmoKéKpumtat T@ mAnotov immet: O0ev atrov o
Kapvedins Kpvyimmov éAeyev. otros dverdsobets
bd Twos oT ovyt map “Apiorwv peta ToAAdV
ayoAala, “et rots zoAdois,”’ ete ‘‘ mpocetyov,
P) “ be) 4 ” \ \ \
otk av edtrocddnaa.” mpos d€ Tov KaTeEav-
vatapevov KAeavOous duadextixov Kal mpoTteivovTa
avT@ copiopata, “ mémavoo,’ elme, “‘ mepveAKwv
TOv mpeapiTnvy amo TOV mpaypaTiKwrépwv, Huiv
d€ Ta ToOLAabTA TpdTELvE TOIS veoLs.”” aadAw 8 érrEt
TUs Cyr@v Karapovas avrg OueAeyero evoTalas,
evreita O€ Gewpav mpoctovta oxAov Apxeto Pido-
velKEelv, Edn,
4
OluoL, KAGiYVYT , Opa Gov TapacceTat’
Taxus de petefov Avacav aptiws Ppovav.
133 *Kv pévtor tais olvwoeow yovxale mapade-
poptevos Tots oKedeow, WoT eEt7retv THY SovAny,
“ Xpvoim7ov pova 7a oKedn peBver.” OUTW
mV ppovnpatias a WOT €popLevou TWOs TiVL OVOTHGW
Tov viov;’’ etmeiv, “ eol’ Kat yap et dmeAdpBavov
@ Eur. Ors 258.
290
VIL. Isi-is3. CHRYSIPPUS
quote his exact words, “* If one were to strip the books
of Chrysippus of all extraneous quotations, his pages
would be left bare.” So much for Apollodorus. Of
Chrysippus the old woman who sat beside him used
to say, according to Diocles, that he wrote 500 lines
a day. Hecato says that he came to the study of
philosophy, because the property which he had in-
herited from his father had been confiscated to the
king's treasury.
In person he was insignificant, as is shown by the
statue in the Ceramicus, which is almost hidden by
an equestrian statue hard by; and this is why
Carneades called him Crypsippus or Horse-hidden.
Once when somebody reproached him for not going
with the multitude to hear Ariston, he rejoined, “ If
I had followed the multitude, I should not have
studied philosophy.”” When some dialectician got up
and attacked Cleanthes, proposing sophistical fallacies
to him, Chrysippus called te him, “ Cease to distract
your elder from matters of importance ; propound
such quibbles to us juniors.’ Again, when somebody
who had a question to ask was steadily conversing
with him in private, and then upon seeing a crowd
approaching began to be more contentious, he said :
Ah! brother mine, thine eye is growing wild :
To madness fast thou’rt changing, sane but now.¢
At wine-parties he used to behave quietly, though
he was unsteady on his legs; which caused the
woman-slave to say, “ As for Chrysippus, only his
legs get tipsy.”’ His opinion of himself was so high
that when some one inquired, “ To whom shall I
enumstumy son?” he replied, “ To me: for, if I
had dreamt of there being anyone better than
291
DIOGENES LAERTIUS
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SS , > “A > 56 , > "A. .
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HHELG 7) 7)
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OVOTAGEL XYpNOdpLEVos.
lon > a~ 3 , 4 4 oe
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"Eviot 6€ dact yéehwrte ovaxebevta avrov TeAeuTh-
cau’ Ovov yap Ta adKa avT@ hayovTos, etTovTa TH
ypat Ovodovat aKpatov emippopyoar TH Ovw, virEp-
Kayyacavra TeAcuTAGaL.
292
VII. 183-185. CHRYSIPPUS
myself, I should myself be studying with him.”
Hence, it is said, the application to him of the line¢:
He alone has understanding ; the others flit shadow-like
around ;
and
But for Chrysippus, there had been no Porch.
At last, however,—so we are told by Sotion in his
eighth book,—he joined Arcesilaus and Lacydes and
studied philosophy under them in the Academy.
And this explains his arguing at one time against,
and at another in support of, ordinary experience,
and his use of the method of the Academy when
treating of magnitudes and numbers.
On one occasion, as Hermippus relates, when he
had his school in the Odeum, he was invited by his
pupils to a sacrificial feast. There after he had taken
a draught of sweet wine unmixed with water, he was
seized with dizziness and departed this life five days
afterwards, having reached the age of seventy-three
years, in the 143rd Olympiad.® This is the date
given by Apollodorus in his Chronology. I have
toyed with the subject in the following verses ¢ :
Chrysippus turned giddy after gulping down a draught
of Bacchus; he spared not the Porch nor his country nor
his own life, but fared straight to the house of Hades.
Another account is that his death was caused by
a violent fit of laughter; for after an ass had eaten
up his figs, he cried out to the old woman, “ Now
give the ass a drink of pure wine to wash down the
figs.” And thereupon he laughed so heartily that he
died.
a Od. x. 495. > 208-204 B.c. © Anth. Pal, vii. 706.
: 295
186
187
DIOGENES LAERTIUS
Aoket 8° omepdmTns Tis yeyovevat. Tocatra
yoby ovyypaias ovdevt TOV Baowréwv moore
wvnKev. npretTo Te ypaidiw povw, Kaba Kal
Anpntpios ev “Opavdpots ona. [roAepatou Te
pos KAedvOny emateiAavros 7 avrov éAGety 7
Trépbar Tid, Ldatpos pev anne, Xpvoummos de
Tmeptetoe. ueranepiinnevec d€ Tovs THs adeApis
viets, “AptoroKpéovra Kal Diroxparny, oUvEKpO-
TnOE. Kal TpATos eldppnoe oxoAny exe Uma
Qpov ev Aukeiw, Kabdmep Kai 6 mpoeipnuéevos
Anpyrptos totopel.
Déyove d€ Kat aAAos Xpvtourmos Kvidtos iatpos,
> 8 >
map ov dynow *Epaciotpatos eis ta pdAoTa
> An Q 1 «@ eA 1 , 3 \ Jhih
woherjobar. Kal ETEpos vids’ TovTov, tatpos IIro-
Aepaiov, 6s diaPAnfeis mepunyOn Kal paorvyov-
jevos exoAdoGn- aAAos pabntys *“Epaciorparou,
Kai Tis Lewpyika YEYpapars..
‘O87 prdaogos KaL TOWOUTOUS Twas pura
Aoyous: “oO Aéyuv Tots GpLunTos Ta pevoT pia
doeBet- 0 6€ y’ lepopavTns Tots apuntos A€yer <TaA
pevoTnpta. >* dceBet apa o lepopavrns. G do:
“6 ovK €oTW Ev TH TOXAEL, TOUT OVS EV TH OiKia’
) ” A , 3 “A 4 999 #” 9 3 “A
ovKk e€ott de dpéap ev TH ode, OVD ap EV TH
tb) dA ” ” ct , ) , > 3
oikia. aAdo: “ éore tis Kehady: exeivyy 6 ovK
” 7 / , A “ 2 ” Pp)
EXELS” EOTL d€ ye Tis Kepadn <Hnv odK Exels>* OUK
+e] ” 6¢ of / 3 3 ,
apa. Exets Kepadyy. ado: ““ et Tis €oTW ev Meya-
pots, odK e€otw ev ’AOrvats: avOpwios 8 eoTw ev
1 vids] vlwvds coni. Wilam.
@ In §§ 185-189 ; cf. Wilamowitz, Antig. von K. pp. 104 sq.
» Cf. viii. 89-90, and note ad loc.; also Pliny, N.H/. xxix. 5
¢ Or perhaps a grandson, as Wilamowitz suggests, Antig.
von Nar. p. 326. @ Cf. supr. aiOn.
294
Wit. Tss=Ist) CHRYSPPPUS
He appears to have been a very arrogant man.¢
At any rate, of all his many writings he dedicated
none to any of the kings. And he was satisfied
with one old woman’s judgement, says Demetrius
in his work called Men of the Same Name. When
Ptolemy wrote to Cleanthes requesting him to come
himself or else to send some one to his court, Sphaerus
undertook the journey, while Chrysippus declined to
go. On the other hand, he sent for his sister's sons,
Aristocreon and Philocrates, and educated them.
Demetrius above mentioned is also our authority for
the statement that Chrysippus was the first who
ventured to hold a lecture-class in the open air in
the Lyceum.
There was another Chrysippus, a native of Cnidus,
a physician,’ to whom Erasistratus says that he was
under great obligation. And another besides, a son ¢
of the former, court-physician to Ptolemy, who on a
false charge was dragged about and castigated with the
lash. And yet another was a pupil of Erasistratus,
and another the author of a work on Agriculture.
To return to the philosopher. He used to pro-
pound arguments such as the following: “ He who
divulges the mysteries to the uninitiated is guilty of
impiety. Now the hierophant certainly does reveal
the mysteries to the uninitiated, ergo he is guilty
of impiety.”’? Or again: ‘ What is not in the city
is not in the house either: now there is no well in
the city, ergo there is none in the house either.”
Yet another: ‘‘ There is a certain head, and that
head you have not. Now this being so, there is a
head which you have not, therefore you are without
a head.” Again: “If anyone is in Megara, he is
not in Athens: now there is a man in Megara,
295
188
189
DIOGENES: LAERPIUS
Meydpots- otk ap €oriv avOpwaos ev “Abnvats.”
\ f c¢ Mv ~ ~ \ ~ / 4
Kal mad: “et te Aadets, Toro dia TOD GTOMaTOS
cov didpyerat: ayatav d€ AaXeis: auaka apa dua
Tov oTouatds cov diépyetar. Kat: “et TL OK
> / ~ 3 ” / > >) > 4
améBaves, totr eyes: Képata 5 ovK amePares:
/ + «29 > e 9 9 / ~ ate
Képat ap exes. ot 6 EvBovAidov todrTo gacw.
Eiot 5€ ot xatatpéxyovot rod Xpvoimmov ws
PX
mToAAa aloxp@s Kal app7iTws avayeypapotos. ev
pev yap Tm Ilept t@v apyaiwy duatorAdywv avy-
/ ~ ,
ypapyate aloyp@s Ta wept 77)v “Hpav Kat tov Aca
avamAatret, Aéywv Kata Tovs é€axociovs oTiyous
ad pnoels HTvynKws podvvew TO OTOMa EtTOL av.
alaypotatnv yap, daci, TavTnv avamAatret toTo-
play, €l Kal émawel ws voiknv, yapatTvmas
paGrrAov mpémovaav 7H Oeots, ett 7 OVSE Tapa Tots
Tepl TmuvdKwy ypaibace KaTaKexwplopevyy: pnTeE
\ \ / f 3 tae ? 3 \
yap Tapa Uorduwu pyre map ‘Yiuxpater, adda
‘ > 9 / 59) ( sagas >) ~ ‘\ /
unde map “Avtuydve eivar, bm’ adrod de mremAa-
> \ ~ \ , \ / /
cba. ev d€ tH Ilepi wodtretas kai pntpacr A€éyer
cuvépxecbar Kai Ovyatpao. Kai viois: Ta 6° atTa
~ “~ > \ ~
dno. kai ev Tm Ilept t&v py du éavra aipera@v
3 \ > 3 ~ > \ ~ f \ / \
evOvds ev apy. ev O€ 7H Tpitw Ilepi dixaiov Kara
\
Tovs ytAious atiyous Kat tovs amofavovras KaT-
eobiew KeAedwv. ev O€ TH Sevtepw Ilepi Biov Kat
Toptoj.o0 ~=mpovoety A€ywv OTWs ToOpLoTéeov TH
cod@: “ Kaitot tivos xapw mopioréov atdT@; et
\ \ ~ ~ ¢ 3 la \ ~ > \
piev yap Tod Chv evexev, adtadopov to CHv et de
e ~ Ni Ld > f 2 \\ ~ > ~
TOOVS, Kat avTn aotddopos: et de TIS apeETis,
296
VII. 187-189. CHRYSIPPUS
therefore there is not a man in Athens.” Again:
“ If you say something, it passes through your lips :
now you say wagon, consequently a wagon passes
through your lips.” And further: “If you never
lost something, you have it still; but you never lost
horns, ergo you have horns.” Others attribute this
to Eubulides.
There are people who run Chrysippus down as
having written much in a tone that is gross and
indecent. For in his work On the ancient Natural
Philosophers at line 600 or thereabouts he interprets
the story of Hera and Zeus coarsely, with details
which no one would soil his lips by repeating. Indeed,
his interpretation of the story is condemned as most
indecent. He may be commending physical doc-
trine ; but the language used is more appropriate
to street-walkers than to deities ; and it is moreover
not even mentioned by bibliographers, who wrote on
the titles of books. What Chrysippus makes of it is
not to be found in Polemo nor Hypsicrates, no, nor
even in Antigonus. It is his owninvention. Again,
in his Republic he permits marriage with mothers
and daughters and sons. He says the same in his
work On Things for their own Sake not Desirable,
right at the outset. In’ the third book of his treatise
On Justice, at about line 1000, he permits eating of the
corpses of the dead. And in the second book of his
On the Means of Livelihood, where he professes to be
considering a priort how the wise man is to get his
living, occur the words: “ And yet what reason is
there that he should provide a living? For if it be
to support life, life itself is after all a thing indifferent.
If it be for pleasure, pleasure too is a thing indifferent.
While if it be for virtue, virtue in itself is sufficient
297
DIOGENES LAERTIUS
avrdpkns arn mpos evdaoviay. KatayédaoTot
~ ~ ae > A
d€ Kal Of TpdTOL TOD TopLapoOd, olov ot amo Baoct-
? # \ >) ~ 7 \ e > A ,
Aéws* eikew yap alt@ Senoe. Kal of amo dtXlas:
A A 7 e 4 ” A ¢ 3 A
Anppatos yap wvios 7H didia éoTrar. Kal ot azo
, , \ ¢€ Deg DD \ A
cogias: pucbapyjncer yap oodia.” Kat radra
bev eyKanretrat.
> \ “A sf ,
Ezet 6° évdoédrara ra BiBA’ éorl atta, edo€E
A A \ > 3 ‘ ) ~ 3 “A
fol Kal THY mpos eldos avaypadiy ad’rav evrata
KaTaYwpicar. Kal €oTl TAOE:
Aoytkod Tozov.
Berets AoyriKat.
Tov tot dirdocégov cKkeppatur. .
"Opwv Suarextixov mpos Mytpddwpov oy’.
Ilept tov cata TH StaAeKtixyy ovopatoy mpds Zivova a’,
190 Teyvy dvaAextixi) tpds “Apurtaydpay a’.
=) ~~ 4
LvvyppLeveav 7 iOaveov m@pos Avorkovpiony 6.
e
Aoytkod Tomov Tod TEpl TA TpayyLaTa.
Lvvrakis mpwrn:
Ilept d€tvwpatov a’,
epi tov ovy dwrov d£iwpator a’,
Ilept tov cuprerXeypevov mpos “AOnvadyy a’ f’.
Tlepi aropatixov mpds “Apurtayopay yy’.
Ilept tov Katayopevtixov rpds “AOnvddmpov a’.
298
VII. 189-190. CHRYSIPPUS
to constitute happiness. The modes of getting a
livelihood are also ludicrous, as e.g. maintenance by
a king; for he will have to be humoured: or by
friends ; for friendship will then be purchasable for
money: or living by wisdom; for so wisdom will
become mercenary.’ These are the objections
urged against him.
As the reputation of his writings stands so high,
I have decided to make a separate catalogue of them,
arranged according to the class of subject treated.
And they are as follows :
I. Logic.
Logical Theses.
The Philosopher’s Inquiries.
Dialectical Definitions addressed to Metrodorus, six
books.
On the Terms used in Dialectic, addressed to Zeno,
one book.
Art of Dialectic, addressed to Aristagoras, one book.
Probable Hypothetical Judgements, addressed to
Dioscurides, four books.
II. Logic dealing with the subject matter.
First. senies :
Of Judgements, one book.
Of Judgements which are not Simple, one book.
Of the Complex Judgement, addressed to Athenades,
two books.
Of Negative Judgements, addressed to Aristagoras,
three books.
Of Affirmative Judgements, addressed to Atheno-
dorus, one book.
299
DIOGENES LAERTIUS
Ilept tov Kata otépnow Aeyopevwv mpds Oeapov a.
Tlept tov dopictwv d€wwpdtwv mpds Aiwva a’ BY y’.
Tlepi ras Staopas tav dopiotwr a’ B’ y’ 8.
Ilept trav Kata xpovors Aeyopevwr a’ [.
Tlepi cuvteAtkoy d€wwpdtov PB".
Lvvrakis devTépa’
Tlept dAxOots Stelevypevov mpos Topyuzmidny a.
Tlept dAnGots curnppévov mpos Vopyurmidyy a’ B’ y’ 8.
i191 Aipeors tpos Topyummidny a’,
II pds 75 wept dxodovOuwy a’.
Ilept tov dca tprov radu zpos Topyermidny Pe
Ilept Suvatav mpds KAcirov 6.
IIpos ro rept onpucrav PtAwvos a.
“nw 3 X \ “~ 4
Tlepi TOU TiVa €OTL TA Wervdi) Fi
4 tA
Lvvrakis Tpi7y’
Ilepi TpooTaypLagTov Bp’.
Tlepi épwrjcews ’.
ITepi revoews 6.
be ial N Xx 3 , \ , tA
Excropi) Tept EpwTnTEwS KL TEVTEWS a’,
*Exeropy) Tept GTOK plo-Ews a’.
lept (yrjoews
epi ATOKPLET-€EWS 6’.
192 Luvragis TeTapTn’
ITepu TwV KATY YOpPHpLAT OV Tr pos M1)Tpodwpov e.
300
VIT” 190=192.' (CHRYSIPPUS
Of Judgements expressed by means of Privation,
addressed to Thearus, one book.
Of Indefinite Judgements, addressed to Dion, three
books.
On the Variety of Indefinite Judgements, four books.
On Temporal Judgements, two books.
On Judgements in the Perfect Tense, two books.
Second series :
Of a True Disjunctive Judgement, addressed to
Gorgippides, one book.
Of a True Hypothetical Judgement, addressed to
Gorgippides, four books.
Choosing from Alternatives,addressed to Gorgippides,
one book.
A Contribution to the Subjeet of Consequents, one
book.
On the Argument which employs three Terms, also
addressed to Gorgippides, one book.
On Judgements of Possibility, addressed to Clitus,
four books.
A Reply to the Work of Philo on Meanings, one book.
On the Question what are False Judgements, one
book.
Third series :
Of Imperatives, two books.
Of Asking Questions, two books.
Of Inquiry, four books.
Epitome of Interrogation and Inquiry, one book.
Epitome of Reply, one book.
Of Investigation, two books.
Of Answering Questions, four books.
Fourth series :
Of Predieates, addressed to Metrodorus, ten books.
301
DIOGENES LAERTIUS
Ilept opOav Kat tarriwv mpds PirAapxov a’.
Tlept trav TVVAPLLATOV pos "ATroAAwvidyy a’.
IIpos IlactAov wept KATHY OpHpLaTwv Oo”
4 /
Lvvragis méeuTTy:
4 as , , 4
Tlepe tov wevte TTwWoEwY a.
N io ‘ Ni € , e , 3 ~ 4
Ilepit twv Kata TO VTOKELMEVOV WPLTPLEVWY EKPOPYY a.
2 :
Ilepi rapeppacews zpos Ytycayopav fr’.
\ a o 4
Ilept tov mpoonyopikov fo’.
~ 4 \ \ / \ \ >
Aoytxod témov mept tas AeEets Kal TOV KAT
2 A 4
avtas Adyov.
v4 7
Lvvrakis mpwrn’
Ilept tov évixov Kat wANOvvTiKOV expopav &’.
Tlept Ackewy mpds Lwovyévyv kat AdEEavopov €%.
Ilepit tHs Kata tas A€~ers dvwpadrias mpds Aiwva 6’.
Q tnY Q AQ oY “ 4 yA
Ilept trav wpos Tas dwvas cwpitwv Aoywv y".
Tlepit coAotki pov.
Tlept codorxrfovtwv Adywv zpos Acvovicrov a’.
Adyou mapa tas cvvGetas a’.
Ae€ts TT pos Acovictov a’.
,
Luvvratis devTepa’
ITepi TWV TTOLXELWY TOV Noyov Kal TOV Aeyopevewv =
Ilepi ris cvvtagews TOV Aeyopevwn 5,
poe
il, We. CHRYSTPPUS
Of Nominatives and Oblique Cases, addressed to
Phylarchus, one book.
Of Hypothetical Syllogisms, addressed to Apollonides,
one book.
A Work, addressed to Pasylus, on Predicates, four
books.
lifth series :
Of the Five Cases, one book.
Of Enunciations classified according to subject
matter, one book.
Of Modification of Significance, addressed to Stes-
agoras, two books.
Of Proper Nouns, two books.
III. Logic, as concerned with words or phrases
and the sentence.
Hirst semies :
Of Singular and Plural Expressions, six books.
On Single Words, addressed to Sosigenes and
Alexander, five books.
Of Anomalous Words or Phrases, addressed to Dion,
four books.
Of the Sorites Argument as applied to Uttered
Words, three books.
On Solecisms, one book.
On Solecistic Sentences, addressed to Dionysius, one
book.
Sentences violating Ordinary Usage, one book.
Diction, addressed to Dionysius, one book.
Second series :
Of the Elements of Speech and on Words Spoken,
five books.
Of the Arrangement of Words Spoken, four books.
303
193
194
DIOGENES LAERTIUS
I] AY a = fm . x A , res r , F ; “
Eepl THS TVVTALEWS KUL TTOLYELWY TOV AEyopLEVWY TPOS
Pidturmov y’.
AY A 4 “ , Q ¥ , /
Ilepe twv croryecwv Tov Noyou mpos Nuktav a’.
Q ~ Q oe , v4
Tlept tov mpos evepa Neyopevov Ginn
Lvvrakis TpiTy"
IIpos tovs pa) Seacpovpevors 2’.
Tlept dpptBodrov mpds “AwoAXay 8”,
Tlepit tov tporixov apdiBodroyv a’.
Ilept ovvnpmevns tpomexns apdiBorias 3’.
IIpds 7d wept dudiPorrov TlavOoidov PB’.
Tlepi ras ets ras apdiPoXtas cicaywyis €.
*"Exetopy Tav mpos Exuxparnv dpdiodrov a’.
Nvvnpepevea. 7pos THV elvaywynV TWY €LS TAS apdfsorias bo
~ \ \ \
Aoytxobd tom0v mpos Tovs Adyous Kal TOUS
TpOTrOUS.
14 4,
Lvvrakis mpwrn:
rive , ‘ , x. , y
léyvyn Aoywv Kat TpdTwv Tpds Atorkoupidny ’.
Ilepi TWV NSywv y’.
\ , A , vy t ,
Ilepi tpdzuv cvotacews pos Stycaydpav PB’.
\ , ~ _ ~ 3 4 s
NUYKPLOlS TWY TPOTLKWV AELWPATWV a’.
A 5 4 4 ȴ t 4
Ilept avrvetpepovtwr Aoywv Kal TUVnppevov a’,
IIpds "Aydwva 1) wepi Tav e&ns tpoBAnpatwv a’.
Ilepi tov rive cvAXdoywrTiKa Tivos pet GAAov Te Kal peg
dAAwY a’.
304
TAN. 1s34iet. CHRYSIPPUS
Of the Arrangement and Elements of Sentences,
addressed to Philip, three books.
Of the Elements of Speech, addressed to Nicias,
one book.
Of the Relative Term, one book.
Third series :
Against Those who reject Division, two books.
On Ambiguous Torms of Speech, addressed to
Apollas, four books.
On Figurative Ambiguities, one book.
Of Ambiguity in the Moods of the Hypothetical
Syllogism, two books.
A Reply to the Work of Panthoides on Ambiguities,
two books.
Introduction to the Study of Ambiguities, five books.
Epitome of the Work on Ambiguities, addressed to
Epicrates, one book.
Materials collected for the Introduction to the Study
of Ambiguities, two books.
IV. Logic as concerned with syllogisms and moods.
First series :
Handbook of Arguments and Moods, addressed to
Dioscurides, five books.
Of Syllogisms, three books.
Of the Construction of Moods, addressed to Stes-
agoras, two books.
Comparison of the Judgements expressed in the
Moods, one book.
Of Reciprocal and Hypothetical Syllogisms, one book.
To Agathon, or Of the Problemsthat remain, one book.
On the Question what Premisses are capable of
demonstrating a given Conclusion with the Aid
of one or more Subsidiary Premisses, one book.
VOL. I ue 305
DIOGENES *‘LAERTIUS
Ilepi tov exupopav wpos "Apwtuydopay a’,
ITepi Tov Trarrec Oat TOV avrTov Noyov év wAEloTL TPOTOLS an
II pe Ps ‘ _, eae ae ‘Tov AO - mor -
pos TA airetpnpeva TH TOV avTov Aoyor Ev TVAAOYLTTLKY
Kat acvAroyiarw TeTaX Gat TpoTw iby.
~ ~ 4
II pos TU GVTELPNLEVE. TALS TWV ovAXoyiot pov avaAraoect y.
IIpis 75 wept tpozvuv Pitwvos wpos Tipdarparov a’.
Aoytka CVV pp pea 7 pos Tipoxparny Kat PiAdopadn: Els
‘ \ , . , ,
TOA TEPt oywv KGL TPOTWV a.
4 /
195 Yuvratis SevTépa:
Il Q la , , X 4 Va
Epl TOV TEpaLvoYTwV Noyov mpos Zivova a.
II A ~ ya ‘ 5 , x nw i.
Epl TOV TpwTwWY Kat dvarodetKTwY TYAAOYLTpPOV pos
Zijvwva, a.
epi TS AVAAVTEWS TOV ovAdoytopov a
Ilepi TOV TapEeAKOVTWY oyu 7 pos IlagiAov p’.
Ilept tov eis Tous ocvddoy iw pos Gewpnpatuv a’.
Tlepi avd doyio pov ET AYWOYLKOV 7 pos Ziveva rns
T lay Xx 3 \ 4 SN 7 4 4
QV TpPds ElDaywyHy TpOTWY TpUS Zivwva y’.
Iepi Tov KaTa Wevd7] TXHpara ovdAXoyiww pov ee
A vd \ 3 3 id 3 rat 3
Aoyot avAAoyioTtKol KaT avadAvotvy ev TolsS GaVaiTro-
OELKTOLS
Tpomeka CT) para. 7 pos Ziyvova. Kal Piropad a’
(rovro Ooxet Wevoeriypadov).
306
Wil. M2nM5. CHRYSIPPUS
Of Inferences, addressed to Aristagoras, one
book.
How the same Syllogism may be drawn up in several
Moods, one book.
Reply to the Objections brought against drawing
out the same Argument syllogistically and
without a Syllogism, two books.
Reply to the Objections against the Analyses of
Syllogisms, three books.
Reply to Philo’s Work on Moods, addressed to Timo-
stratus, one book.
Collected Logical Writings, addressed to Timocrates
and Philomathes: a Criticism of their Works on
Moods and Syllogisms, one book.
Second series :
On Conclusive Arguments, addressed to Zeno, one
book.
On the Primary Indemonstrable Syllogisms, addressed
to Zeno, one book.
On the Analysis of Syllogisms, one book.
Of Redundant Arguments, addressed to Pasylus,
two books.
Of the Rules for Syllogisms, one book.
Of Introductory or Elementary Syllogisms, addressed
to Zeno, one book.
Of the Introductory Moods, addressed to Zeno, three
books.
Of the Syllogisms under False Figures, five books.
Syllogistic Arguments by Resolution in Indemon-
strable Arguments, one book.
Inquiries into the Moods: addressed to Zeno and
Philomathes, one book. (This appears to be
spurious.)
307
DIOGENES LAERTIUS
Lvvrakis Tpit:
Ilept tov petamizrovTwy Adywv mpds “AOnvddyny a”
(Wevder ty paor).
196 Adyou petamimtovTes mpos THY pecdTnTa y’ (Wevd-
ewtypapa).
Ilpds rovs “Apecviov btafevktikovs a’.
p p
4 /
Lvvrakis TeTapTy*
Ilepi troecewy zpos MeAcaypov y’.
Aéyot vroGeTiKot ets Tovs vopxovs mpos Medeaypov
radu a’.
Adyou trobeTixot zpos eioaywyny PB’.
Nite e S , 4
Adyou troberikot Gewpnpator f”.
Atoess tov “HévAov troberixov [’.
Atvoets Tov’ AXeEdvSpou irobeTiKav y’ (Wevderiypapa).
Tlepi exOecewy mpos AaodapavTa a’,
v4 4
Lvvrakis mEUTTN’
Ilepi ris eis Tov Wevddpevoy etcaywyns mpdos “Apwto-
_Kpeovta. a’.
, f S > ‘ 4
Adyou Pevdopevot Tpds Eicaywy7y a’.
Tlepi tov Wevdopevou mpos "ApirtoKkpeovTa o’.
4 ef
Lvvrakis ExT’
IIpés TOUS vopicovTas Kaw Wevdy KQL aAdnbn civat a’.
197 IIpés rovs dua ras Tops StadvovTas Tov Wevddpevov
Adyov mpds *ApioroKpeorvta f3’.
@ A well-known fallacy ; see Book II. § 108.
308
VII. 195-197. CHRYSIPPUS
Third series :
On Variable Arguments, addressed to Athenades,
one book. (This also is spurious.)
Variable Arguments concerning the Mean, three
books. (Spurious.)
A Reply to Ameinias’ “ Disjunctive Syllogisms,”’
one book.
Fourth series :
On Hypotheses, addressed to Meleager, three books.
Hypothetical Syllogisms upon the Laws, again
addressed to Meleager, one book.
Hypothetical Syllogisms to serve as Introduction,
two books.
Hypothetical Syllogisms consisting of Theorems,
two books.
Solutions of the Hypothetical Arguments of Hedylus,
two books.
Solutions of the Hypothetical Arguments of Alex-
ander, three books. (Spurious.)
On Explanatory Symbols, addressed to Laodamas,
one book.
Fiith series :
Introduction to the Mentiens* Argument, addressed
to Aristocreon, one book.
Arguments of the Mentiens Type, to serve as
Introduction, one book.
Of the Mentiens Argument, addressed to Aristocreon,
six books.
Sixth series :
Reply to those who hold that Propositions may be
at once False and True, one book.
To those who solve the Mentiens by dissecting it,
addressed to Aristocreon, two books.
309
DIOGENES LAERTIUS
Pa 4 Q x Aq ~ td Q 37 dt
TOOELEELS pos 76 poy Oetv TEewvery TA GOptaTa a.
XX a » , a“ Q aw ~ A 3 ,
IIpos ra arreipnpeva Tols KATA TIS TOMAS TWY aopLaTwY
pos IlactvAoy y’.
Avous Kata Tors apXaiovs 7 pos Atockoupidny a’.
Ilepi TiS TOU Wevdoperov Atvoews 77 pos A pia ToKpeovTa y’.
Atoers tov ‘HovAov trobetixov pos A per TOK pEOVTa. Kat
"AmwoAAay a’,
Livraktis ePdoun:
IIpos tots pauxovras ta Anjppata Eexew werd Tov
Wevddpevov Adyov a’.
Ilept aopdckovtos mpos Tov Apittoxpeorta fs’.
Adyou droparkovtes Tpos yupvaciay a’,
Ilepi tov rapa puxpov Adyou mpds Ttycaydpayv a’ [’,
Ilepit tov eis tas troAnwes Adywv Kat yovyafovTwy
apos Ovijtopa fo".
198 Ilepi rod éyKexaAvppevov mpos Apiotofovdor P”.
Ilepi TOV dtaAeAxGoros 7 pos "AOnvadny a’.
4, > 4
Luvrakis oydon’
Ilepit tov ovtidos mpos Mevexpdtny 77’.
Ilept tov e€ doptrtov Kal wpiutevov Aoywv pos
TlacvAov pe.
310
VII. 197-198. CHRYSIPPUS
Proofs showing that Indefinite Arguments ought not
to be disseeted, one book.
Reply to Objections urged against those who
eondemn the Disseetion of Indefinite Argu-
ments, addressed to Pasylus, three books.
Solution in the Style of the Ancients, addressed to
Dioseurides, one book.
On the Solution of the Mentiens, addressed to
Aristoereon, three books.
Solutions of the Hypothetical Arguments of Hedylus,
addressed to Aristocreon and Apollas, one book.
Seventh series :
To those who maintain that the Premisses of the
Mentiens are false, one book.
Of the Seeptie who denies, addressed to Aristocreon,
two books.
Negative Arguments, to serve as Logical Exercises,
one book.
Of the Argument from Small Inerements, addressed
to Stesagoras, two books.
Of the Arguments affecting Ordinary Suppositions
and on those who are Inaetive or Silent,
addressed to Onetor, two books.
Of the Fallacy of ‘the Veiled Person,” addressed to
Aristobulus, two books.
On the Puzzle of ‘‘ the Man who eseapes Detection,”’
addressed to Athenades, one book.
Eighth series :
Of the ‘ Nobody ”’ Puzzle, addressed to Menecrates,
eight books.
Of the Arguments derived from the Indeterminate
and the Determined, addressed to Pasylus, two
books.
311
DIOGENES LAERTIUS
Ilept ovredos Adyou ir pos "Ewixparny a’.
7 >] ,
Luvrakis evan:
Tlept tov coducparwoy zpos “HpaxAcidav cat oAAw pf’.
Tlept tov adzépwv StaAexTiKOv mpos AvomKovptiony €.
p p p pidy
IIpos 7d’ ApkeotAdov peOod.vov pds Xqpaipov a’.
Luvrakis dexaTy’
Kara tis cvvnGetas zpos Myntpodwpov o”.
‘Yrep tis cuvyGeias pds Topyurmidny C.
Aoyixod Té70v TA THY TpOELpH Lev TETTAPwWY
Siuahop@v €xTos OvTa Kal TEpLexoVTa <Tas> OTOpadnV
Kat ov owpatixas CnTtnoets AoyiKas, mepl TaY
KaTareyoevuy CyTnuaTwv evvea Kal TpLaKoVTa.
~ / ~ a
600 Ta TavTa TOD AoyiKod evdexa Kal TpLaKoaLa.
199 "HO@cxod Adyou Tod wept tHv diapBpwow radv
> ~ > ~
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Livrakis TpwTn’
‘Yroypady Tov <1Otkov> Aoyou 7 pos Ocdropov a’.
Demers OeKae a’,
4 n~
lldava Anppara ets Ta oypata rpds Prropahy y’.
"Opwv Tov Tov doteiov mpos Mytpodwpov PB’.
?
°
“Opwov tov Tov patAov zpos Mytpodwpov B
o12
VII. 198-199. CHRYSIPPUS
Of the “ Nobody ” Argument, addressed to Epicrates,
one book.
Ninth series :
Of Sophisms, addressed to Heraclides and Pollis,
two books.
Of Dialectical Puzzles, addressed to Dioscurides, five
books.
Reply to the Method of Arcesilaus, dedicated to
Sphaerus, one book.
Tenth series :
Attack upon Common Sense, addressed to Metro-
dorus, six books.
Defence of Common Sense, addressed to Gorgippides,
seven books.
V. Under Logic.
Thirty-nine investigations outside the range of the
four above-mentioned main divisions dealing w ith
isolated logical investigations not included in separate
wholes of the subjects enumerated. The total of
the logical writings is three hundred and eleven.
1. Ethics dealing with the classification of ethical
conceptions.
First series :
Outline of Ethical Theory, addressed to Theoporos,
one book.
Ethical Theses, one book.
Probable Premisses for Ethical Doctrines, addressed
to Philomathes, three books.
Definitions of the Good or Virtuous, addvessed to
Metrodorus, two books.
Definitions of the Bad or Vicious, addressed to
Metrodorus. two books.
313
DIOGENES LAERTIUS
“Opwv Tav avaperwv zpds Myrpodwpov fp’.
“Opwv Tov Kata yevos pos Mntpodwpor ¢.
“Opwv TOV KaTa Tas GAXaS TEXVAS TPOS Mytpddwpov a” 2.
2,
Luvrakis Sevtépa’
Ilept tov opotwy mpds Apioroxres. y’.
Ilepi trav dpwv zpos Myrpodwpov (.
, ,
Lvvrakis TpiTy*
II \ 7” > > Ao lal ao > , a
epi Tov ovK opOas Tots pots ayvTiAeyomevwy mpus
Aaodapurvra (.
200 ITvOava eis rovs Gpovs mpos AcoaKkovpioyy ’.
Ilept eidav Kat yevor mpos Topyurridny fp’.
Tlept dtatperewy a’,
Tlepi évavtiwv mpds Avovicroy 3’,
A A \ , ‘ ‘ 4 XN ‘ ” AY
TlvOuva mpods tas duaiperers Kai Ta yevy) Kat Ta Edy Kal
Q N ~ 3 , é
<Tda> TeEpt TWV EVAVTLWY A.
Luvvraéis TeTapTy’
Ilepi TWV eTUpLOAOyLKOV 7 pos AtcoxAea G
"Erupodoytkav mpds Atoxr€a O.
Luvvrakis went)’
Tlepi wapotprov zpos Zyvodotov Bp’.
Tlepi roupdéruv mpis Prropaby a’.
Ilept tov mas det TOV TOLNAATWY AKOvELY £.
II pis rots Kpetexovs mpds Avdupov a’.
531+
VIT. 199-200. CHRYSIPPUS
Definitions of the Morally Intermediate, addressed
to Metrodorus, two books.
Definitions of the Generic Notions [in Ethics],
addressed to Metrodorus, seven books.
Definitions concerned with other Branches of Science,
addressed to Metrodorus, two books.
Second series :
Of Similes, addressed to Aristoeles, three books.
Of Definitions, addressed to Metrodorus, seven books.
Third series :
Of the Objections wrongly urged against the Defini-
tions, addressed to Laodamas, seven books.
Probabilities in Support of the Definitions, addressed
to Dioscurides, two books.
Of Species and Genera, addressed to Gorgippides, two
books.
Of Classifications, one book.
Of Contraries, addressed to Dionysius, two books.
Probable Arguments relative to the Classifications,
Genera and Species, and the Treatment of Con-
traries, one book.
Fourth series:
Of Etymological Matters, addressed to Diocles, seven
books.
Points of Etymology, addressed to Diocles, four books.
lifth series :
Of Proverbs, addressed to Zenodotus, two books.
Of Poems, addressed to Philomathes, one book.
On the Right Way of reading Poetry, two books.
A Reply to Critics, addressed to Diodorus, one book.
bo ed
201
202
DIOGENES LAERTIUS
> A 4 \ A A 4 N \ 3
H@cxod tomov epi Tov Kowov AOdyov Kal Tas ék
, \ > 4,
TOUTOU GUVLOTAaPEVaS TEXVAS KQL ApETas.
4 4
Luvrakis mpwrn’
II pds ras dvatwypadioes zpos Timwvakta a’.
Q A nw 7] f voe VA Q tA
Ilept tov ws Exacta Aeyopev Kat dvavootpeda a”.
Ilepi rev évvorav zpos Aaoddpavra PB.
Ilept vroAj ews 7 pos Tv@dvaxra vi
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Ilepi KaTaAn ews KQt ETLOTHLNS Kat ayvolas 6%
ITepi Aoyov bite
X nn S “~ ta x ,
Ilept tHs xpicews Tov oyou pos Aerrivny.
, 4
Luvrakis Sevrépa*
. A 3 , \ ) , N \ \
Ilepit rot eyxpivery tots dpxatouvs tHv duadektiKyy vv
tais advodeifeot pds Zivwva PB’.
Tlepi ras duadextixns mpos “ApiotoKpeovta 8’,
Ilepi tov dvtideyopevwy Tots dvadexteKols y’.
Ilept ris pntopuxns pos AtorKoupidny o
Luvragis TpiT7n’
Ilept e£ews mpods Krewva vy’.
Ilepi TEXVIS Kal dtexXvias 7pods *A pur tok peovra 6”.
Ilepit tas Suadopas Tav apetov zpos Arodwpoy 6%
a Cf. supra, § 162.
’ Cf. Cicero, Acad. post..42 “sed inter sserentiam Jet
inscientiam comprehensionem illam, quam dixi, collocabat ”
[sc. Zeno] ; Sext. Emp. .fdv. math. vii. 151.
316
Vis 201-902. CHRYSIPPUS
2. Ethics dealing with the common view and the
sciences and virtues thence arising.
First series :
Against the Touching up of Paintings, addressed to
Timonax, one book.
How it is we name each Thing and form a Conception
of it, one book.
Of Conceptions, addressed to Laodamas, two books.
Of Opinion or Assumption, addressed to Pythonax,
three books.
Proofs that the Wise Man will not hold Opinions,? one
book.
Of Apprehension, of Knowledge and of Ignorance,?
four books.
Of Reason, two books.
Of the Use of Reason, addressed to Leptines.
Second series :
That the Ancients rightly admitted Dialectic as well
as Demonstration, addressed to Zeno, two books.
Of Dialectic, addressed to Aristocreon, four books.
Of the Objections urged against the Dialecticians,
three books.
Of Rhetoric, addressed to Dioscurides, four books.
Third series :
Of formed State, or Habit, of Mind, addressed to
Cleon, three books.
Of Art and the Inartistic, addressed to Aristocreon,
four books.
Of the Difference between the Virtues, addressed to
Diodorus, four books.
3N/
DIOGENES LAERTIUS
Ilepit tov movas evar Tas aperas a’.
Ilepi dperov zpos TloA Atv fog
> ] ~ / A 2) ~ A ~
H@txod tomouv epi ayaba@v Kat Kako.
a /
Luvvrakis mpwry’
Ilepi Tov KuXov Kat THS O0V1)s zpos ApwrtoKpeovTa vt’.
>Arodetfers mpos TO 147) Elvae THY HOOVAV TEAOS 6’.
P 2?) }Y 7) ]
"A rodei£eus 7 pos TO py elvat TH 7007) V ayaov ne
LY an 4 ¢€ N ~
Ilept tov Aeyopevwv vmep THs * * *
318
Wid. 202. CHRYSIPPUS
Of the Characters of the several Virtues, one book
Of Virtues, addressed to Pollis, two books.
3. Ethics, dealing with things good and evil.
First series :
Of the Good or Morally Beautiful and Pleasure,
addressed to Aristocreon, ten books.
Proofs that Pleasure is not the End-in-chief of Action,
four books.
Proofs that Pleasure is not a Good, four books.
Of the Arguments commonly used on Behalf of
[Pleasure].
319
1
H
Ked. a’. ITYOATOPAX
"Ezretd7) Oe Thy “Levurcny dpiAoccodiav tiv aro
©adrot Kat rovs éev tavTy Ovayevoptevous avopas
agvordyous Oven AUBapev, pepe Kat TEpl THs
‘Traducijs dtaddBupev, As Ape Ilvbayopas Mvno-
apxyov daxtudiwoyrAdvdov, ws dnow "“Eppurmos,
Lap.os 4, wes “Apordfevos, Tuppnvos azo pds
TOV vyowv as EoXOV “AGnvator Tuppnvovs eéx-
Baddvres. eviot 8’ viov pev elvat Mappaxov tod
‘Ixmacov tot Evdvdpovos rot KAewvtpou du-
, > ~ > ~ a) > , \ nT 7
yados €k DAobyTos, oikeiv 5 ev Law tov Mdp-
Qo , 4 4 /
pakov, Oley Xapyov tov Ilvbaydpav AéyeoBar:
~ > > l4 3 / ‘d € A
avoTivat 6 «ts AéoBov eAPovta Depexvdyn tro
Zwirov tot Oetov. Kat tpia mwoTHpia KaTacKeva-
Gdevos apyupa d@pov amrveyxev exaoTw TaYV
e , > ” > 2 v4 f
tepéwy eis Alyumrov. é€aye 6 adeAdovs, mpeapu-
TEpov jLev Edvopov, pécov d€ Tuppynvdv: kat dobXov
Laporsw, @ Térar Ovovcr, Kpovov vopilovres,
ds dnow ‘HpdSoros. obdros HKovoce pev, Kaba
¢ Compare Clement Alex. Strom. i. 62 Ilv@ayépas peév
otv Mvnodpxyov Lamios, Gs pPyow ‘ImmdBoros, ws dé 'Aptordgzevos
év T@ IIuOaydpou Biw, xai ’Apiorapxos kai Ocedzrouzros, Tuppyvds
jv, ws de NedvOns, Svpios 7 Tvptos, wore elvat kata Tovs
mretatrous Tov IIvOaydpay BapBapov rd yévos. Porphyry also
320
BOOK VIII
CuapTerR 1. PYTHAGORAS (ce. 582-500 B.c.)
Having now completed our account of the phil-
osophy of Ionia starting with Thales, as well as of
its chief representatives, let us proceed to examine
the philosophy of Italy, which was started by
Pythagoras,? son of the gem-engraver Mnesarchus,
and according to Hermippus, a Samian, or, according
to Aristoxenus, a Tyrrhenian from one of those
islands which the Athenians held after clearing them
of their Tyrrhenian inhabitants. Some indeed say
that he was descended through Euthyphro, Hippasus
and Marmacus from Cleonymus, who was exiled from
Phlius, and that, as Marmacus lived in Samos, so
Pythagoras was called a Samian. From Samos he
went, it is said, to Lesbos with an introduction to
Pherecydes from his uncle Zoilus. He had three
silver flagons made and took them as presents to
each of the priests of Egypt. He had brothers,
of whom Eunomus was the elder and Tyrrhenus
the second; he also had a slave, Zamolxis, who is
worshipped, so says Herodotus,? by the Getans,
(V. Pyth. i.) favours the connexion with Phoenicia, so
that the boy Pythagoras was instructed there by Chaldaeans
before, on his return to Samos, he enjoyed the instruction
of Pherecydes of Syros and of Hermodamas of Samos.
Y iv. 93 sq.
VOL. I ¥, ool
DIOGENES LAERTIUS
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if
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~ \ “A
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ie’)
2 Compare Clement Alex. Strom. i. 66 Oadjs . . . Tots
Alyurriwy mpopjrats cup BeBAnkévar elpyrar, Kabamep Kai o IIvé-
avydpas avrois ye TovTos dt’ ods Kal mwepseréuvero, iva dH Kai ets
Jae
VIII. 24. PYTHAGORAS
as Cronos. He was a pupil, as already stated, of
Pherecydes of Syros, after whose death he went to
Samos to be the pupil of Hermodamas, Creophylus’s
descendant, a man already advanced in years. While
still young, so eager was he for knowledge, he left
his own country and had himself initiated into all
the mysteries and rites not only of Greece but also
of foreign countries. Now he was in Egypt when
Polycrates sent him a letter of introduction to
Amasis; he learnt the Egyptian language, so we
learn from Antiphon in his book On Men of Out-
standing Merit, and he also journeyed among the
Chaldaeans and Magi. Then while in Crete he went
down into the cave of Ida with Epimenides ; he also
entered the Egyptian sanctuaries,? and was told their
secret lore concerning the gods. After that he
returned to Samos to find his country under the
tyranny of Polycrates ; so he sailed away to Croton
in Italy, and there he laid down a constitution for
the Italian Greeks, and he and his followers were
held in great estimation; for, being nearly three
hundred in number, so well did they govern the
state that its constitution was in effect a true aristo-
cracy (government by the best).
This is what Heraclides of Pontus tells us he used
to say about himself: that he had once been
Aethalides and was accounted to be Hermes’ son,
and Hermes told him he might choose any gift
he liked except immortality; so he asked to
retain through life and through death a memory
of his experiences. Hence in life he could recall
everything, and when he died he still kept the
Ta GduTa kaTeNOwy THY pwvoTiKny Tapa AlyuTTiwv éxudbot dido-
gogiavy, Cf. also Ilamblichus, Vit. Pyth. 18 sq.
a
on
DIOGENES LAERTIUS
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1 lr’ dv7Oev]| érav7ndOev vulg.
2 xor’ olcw Diels: xarolow Mss.
VIII. 4-6. PYTHAGORAS
same memories. Afterwards in course of time his
soul entered into Euphorbus and he was wounded
by Menelaus. Now Euphorbus used to say that he
had once been Aethalides and obtained this gift
from Hermes, and then he told of the wanderings of
his soul, how it migrated hither and thither, into
how many plants and animals it had come, and all
that it underwent in Hades, and all that the other
souls there have to endure. When Euphorbus died,
his soul passed into Hermotimus, and he also, wishing
to authenticate the story, went up to the temple of
Apollo at Branchidae, where he identified the
shield which Menelaus, on his voyage home from
Troy, had dedicated to Apollo, so he said; the
shield being now so rotten through and through
that the ivory facing only was left. When Hermo-
timus died, he became Pyrrhus, a fisherman of Delos,
and again he remembered everything, how he was
first Aethalides, then Euphorbus, then Hermotimus,
and then Pyrrhus. But when Pyrrhus died, he
became Pythagoras, and still remembered all the
facts mentioned.
There are some who insist, absurdly enough,
that Pythagoras left no writings whatever. At all
events Heraclitus, the physicist,* almost shouts in
our ear, ‘‘ Pythagoras, son of Mnesarchus, practised
inquiry beyond all other men, and in this selection
of his writings made himself a wisdom of his own,
showing much learning but poor workmanship.” The
occasion of this remark was the opening words of
Pythagoras’s treatise On Nature, namely, “ Nay, I
swear by the air I breathe, I swear by the water I
drink, I will never suffer censure on account of this
a) er
325
~
DIOGENES LAERTIUS
Aoyou tovoe. yeypamTar d€ 7H lv0aydpa ovy-
Late Tpla, [audevricor, TloAerexdy; Dvouxov:
to b€ depdpevov ws Ivéaydpov Avowwes €oTt TOU
Tapavrivov Ivayopixot, duydvros eis O7Bas
Kal “Exrapewovda Kabyynoopevov. dynat o ‘Hpa-
KAeidns 6 Tod Zapamiwvos € ev TH Lwriovos € emToU A
yeypadévat avrov Kai Ilepi rod GAov ev ezreow,
devtepov Tov ‘lepov Adyov, ob 7 apy7:
a véot, aAAa oéBeobe pel” Hovyins rade TavTa’
/ \ “~ 4 \ > Ul
tpitov Ilept duyns, stéraptrov Ilepit edoeBetas,
4 ¢€ ~ \ > 4 ~ lA
mepmtov “HAobaAn tov ’Emuydppov tot Kaov
/ ? 4 \ ” \ \
mazvépa, extov Kpdrwva Kat ddAdous. Tov de
Mvorixov Adyov ‘Immdacov dnoiv eiva, YEypop.-
4 a
}evov ET dvaBoAy IIu@aydpov, moAXovs Sé Kat
bio “Aotwvos tot Kpotwrviarov ypapev7as ava-
teOjvar IlvOaydpa. dno dé Kar “Aptordfevos
Ta mActoTa THY HOiKav Soypatwv AaBetvy Tov
Ilu@ayopay mapa OeptorokAcias tis ev Aeddots.
4 Nene, ~ > ca a 3 \ ”
Iw d€ 6 Xios ev tots Tptaypots dyow adrov ena
TomoavTa aveveyKety eis "Opdéa. adrod éyovar
\ \ if feu © > 7 c¢ ‘ > ,
Kal TOUS UKomiaoas, oD 7 apy, ““ Mn * * avaatdev
49) 4 >? >? “~
pndevi.” Uworxparns 6 ev Aradoxats dow
? ‘\ > , s \ lA “~ /
avrov eputnfevra bro Aé€ovros tod Ddaciwv
Tupavvov Tis etn, pircaogos, etrrety. KaL TOV Biov
EOLK EVAL : ws ovv €is TavTnY ot pev
a —_—__— ee
2 ro 6-7 évioe wey . . . KaOnynoayévov. Hesychius in
Suidas (s.v.), an authority older than Schol. Plat. 600s,
proves that this passage is a coherent whole. The fragment
of Heraclitus (B 129 Diels, 17 Byw.) is certainly genuine.
There may be, in ioropinvy, an allusion to the study of
mensuration in Egypt. The pretended explanation, “ he
spoke thus because . . .’’ introduces an extract from a work
326
VIII. 6-s. PYTHAGORAS
work.” Pythagoras in fact wrote three books, On
Education, On Statesmanship. and On Nature. But the
book which passes as the work of Pythagoras is
by Lysis of Tarentum, a Pythagorean, who fled to
Thebes and taught Epaminondas.* Heraclides, the
son of Serapion, in his Epztome of Sotion, says that he
also wrote a poem On the Universe, and secondly the
Sacred Poem which begins :
Young men, come reverence in quietude
All these my words ;
thirdly On the Soul, fourthly Of Piety, fifthly Helo-
thales the Father of Epicharmus of Cos, sixthly Croton,
and other works as well. The same authority says
that the poem On the Mysteries was written by
Hippasus to defame Pythagoras, and that many
others written by Aston of Croton were ascribed to
Pythagoras. Aristoxenus says that Pythagoras got
most of his moral doctrines from the Delphic priestess
Themistoclea. According to Ion of Chios in his
Triagmi he ascribed some poems of his own making
to Orpheus.’ They further attribute to him the
Scopiads which begins thus :
Be not shameless, before any man.
Sosicrates in his Successons of Philosophers says
that, when Leon the tyrant of Phlius asked him who
he was, he said, ‘‘ A philosopher,’ ¢ and that he com-
pared life to the Great Games, where some went to
which, like all those attributed to Pythagoras, must have
been a late forgery.
> F.H.G. Fr. 12, ii. p. 49. The same fragment is found
in Clem. Alex. Strom. i. 131 “Iwv 6¢ 6 Xéos év rots Tptay-
wots kal IIvOaydpav eis "Opdéa aveveyxety riva ioropet. The
verbal agreement, except for riva icrope?, is exact.
¢ Cf. i. 12, whence it would seem that Sosicrates used
Heraclides of Pontus as his authority for this anecdote.
oot
DIOGENES LAERTIUS
dy WYLOUpLEvoL, ol O€ Kar ejuoplay, ot O€ Ve BeArvorot
Epxovrat Beatai, ovTws ev T@ Piw ot pev avopa-
TOOWOELS, 7, pvovrat ddéqs Kal mAcovefias
Onparat, ot b€ diddcogar tHs adnOeias. Kal TAde
prev Oe.
"Ev 6€ tots tpici ovyypdypact tots mpo-
evpyuevois heperar IvOaydpov rade KaboAkas.
ovK eG evyeobau orep eauT av dua TO py Eldevar
TO oupdépov. THY peOnv ev av0’ évos BAaBnv
Kahei Kat mAnopovny macav amrodoxacet, éywv
tay TmapaBatvew pyre TOY TOTGY pre TOV OLTIWY
pnoeva THY CULLETpLay Kal mept adpodiaiwy dé
now ovtws: ““ *Adpodioa Xeyscovos moveeoOan,
un Gépeos: _plworapou dé Kal 7)pos Kouporepa,
Bapéa d€ wacav aipynyv Kal és vyeinv ovK ayaba.”
aNka Kai wor épwrnfévta mote Set wAnoialew
elmetv’ oTav BovAn yevéobar awutod acblevéotepos.
Atatpetrar 5€ Kal Tov Tod avOpadzov Biov ovTws-
Ilais eixoow é€rea, venvioxos etkoot, venvins
ElKOGL, Yyeépwv elkoot. at dé AtKiat mpos Tas
awpas Woe ovpyseTpoL’ mats €ap, venvioxos OBépos,
venvins | PUworwpov, yepwv Key. " €oTe. 8
avre 6 _Hev venvioKos pelpaKov, 0 de venvins
avijp. cimé Te mparos, ws pyar Tiatos, Kowa
Ta gidwv eivar Kat diAiav todrynta. Kai avTod
ot pabnrat KateTifevro Tas ovoias eis ev [7roLOv-
pevot]. mevtaetiav & novyalov, povov Tav Adywv
KaTakovovtes Kal ovdemw IIvfayopay opavres
eis 0 doxysacbeiev: rodvredbev 8 éyivovto Tis
olKias aUTOD Kal THS dews pEeTETYOV. aTrELYOVTO
* Because he lectured at night ; cf. § 15 vuxrepevh axpdacts.
328
VIII. 8-10. PYTHAGORAS
compete for the prize and others went with wares
to sell, but the best as spectators ; for similarly, in
life, some grow up with servile natures, greedy for
fame and gain, but the philosopher seeks for truth.
Thus much for this part of the subject.
The contents in general of the aforesaid three
treatises of Pythagoras are as follows. He forbids
us to pray for ourselves, because we do not know
what will help us. Drinking he calls, in a word, a
snare, and he discountenances all excess, saying that
no one should go beyond due proportion either in
drinking or in eating. Of sexual indulgence, too,
he says, ‘‘ Keep to the winter for sexual pleasures,
in summer abstain ; they are less harmful in autumn
and spring, but they are always harmful and not
conducive to health.” Asked once when a man
should consort with a woman, he replied, “ When
you want to lose what strength you have.”
He divides man’s life into four quarters thus :
“ Twenty years a boy, twenty years a youth, twenty
years a young man, twenty years an old man; and
these four periods correspond to the four seasons,
the boy to spring, the youth to summer, the young
man to autumn, and the old man to winter,’ meaning
by youth.one not yet grown up and by a young man
a man of mature age. According to Timaeus, he
was the first to say, “ Friends have all things in
common’ and “Friendship is equality ’’; indeed,
his disciples did put all their possessions into one
common stock. For five whole years they had to
keep silence, merely listening to his discourses
without seeing him,? until they passed an examina-
tion, and thenceforward they were admitted to his
house and allowed to see him. They would never
329
DIOGENES LAERTIUS
d€ Kal copod Kumapiccivns dua TO TO Tod Atos
aKymTpov evTedlev setrovfoba, ws pnow “Epp-
LmT7r0s eV Oevtepy Ilepit Wvéaydpov.
11 Kat yap Kal CEVOTPETEDTATOS Aéyerar yeveoba
Kat ot pabnrat Sd€av etyov wept adbrot as et
‘Am0AAwv 3 ‘YzrepBopewy apry[evos. Adyos Sé
mot avtTou Trapayupvadevros TOV pnpov ofOjvat
Xpucoby: Kal ore Néooos 6 TOTO}LOS dtaPaivovra
avToVv mpocayopevoat ToAvs Hv 6 dackwv. Tipards
Tré pnow ev dexatyn ‘Iotopidv A€yew atrov tas
cuvotxovoas avdpac. Dedv éxew ovopara, Kopas,
Nvpdas, eira Mnrépas_ kahoupevas. TovTov Kal
yewpeTpiav emt T€pas ayayety, Moipoos TPwTOV
?
evpovros Tas dpxas TaY aToLxelww avThs, ws
dnow *Avrikretdns év deurepy ITepi ‘Aref avdpou.
12 uadAtoTa be oxohacae TOV Uv@ayépav qept TO
apiuntikov eldos adtis: tov Te Kavova TOV EK
pds xopofjs evpelv. ovK Tpednoe 5’ ovd’ latpikfs.
gyot O° “Am0AAdbwpos 0 Aoyroruxos ExaToupnv
Ficae avror, edpovra 67t Tot dpboywriov Tpl-
ywvou 1 vimoTeivovoa mwAevpa icov duvarat tais
ee aguTes: Kal €OTW emiypaplL.a oUTWS ExXoV
Hira Ilvéayepns TO mepuhees EUPETO Ypappa,
Kev ed’ oTw KAewny nyaye BovOvoinv.
Aéyerar d€ Kal Tp@Tos Kpéaow aoxjoat abAnras,
Kal mpcarov vy Evpupevny, cada gee DaBupivos
ev Tpitw Tov ’AopynovevpaTwv, TV TmpOTEpoV
¢ The allusion is to the Nymphs and the heavenly pair,
mother and daughter (Demeter and Persephone).
» Scriptorum Alec. ill. fr. p. 147.
¢ Anth. Pal. vii. 119.
¢ The story of Eurymenes was known to Porphyry, Vid.
330
VIII. 10-12. PYTHAGORAS
use coffins of cypress, because the sceptre of Zeus
was made from it, so we are informed by Hermippus
in his second book On Pythagoras.
Indeed, his bearing is said to have been most
dignified, and his disciples held the opinion about
him that he was Apollo come down from the far
north. There is a story that once, when he was
disrobed, his thigh was seen to be of gold; and
when he crossed the river Nessus, quite a number
of people said they heard it welcome him. According
to Timaeus in the tenth book of his History, he
remarked that the consorts of men bore divine
names, being called first Virgins, then Brides, and
then Mothers. He it was who brought geometry
to perfection, while it was Moeris who first discovered
the beginnings of the elements of geometry : Anti-
clides in his second book On Alexander ® affirms this,
and further that Pythagoras spent most of his time
upon the arithmetical aspect of geometry ; he also
discovered the musical intervals on the monochord.
Nor did he neglect even medicine. We are told by
Apollodorus the calculator that he offered a sacrifice
of oxen on finding that in a right-angled triangle the
square on the hypotenuse is equal to the squares on
the sides containing the right angle. And there is
an epigram running as follows ¢ :
What time Pythagoras that famed figure found,
For which the noble offering he brought.
He is also said to have been the first to diet
athletes on meat, trying first with Eurymenes 4—
so we learn from Favorinus in the third book of his
Memorabilia—whereas in former times they had
Pyth. 18. We can still see how these quotations made by
D. L. himself from Favorinus disturb the context.
ool
13
14
DIOGENES LAERTIUS
isyact Enpats Kal Tupots dypots, da Kal Trupots
Tupac oUvTov avrous, Kabdzrep 0 6 abtos DaBwpivos
év oyddn Ilavrodamis icropias g¢yoiv. ot de
ITvfayopav GAeimtnv Twa ToOrov ourloa TOV
TpoTrov, pT) Tobrov. TobToOv yap Kal TO povevew
dirayopevery, pn) 67. yevecOar TOV Cpa KOWoV
OiKaLov Tetv €XOVTOY puxfs. kal TdSe pev my TO
ampooxnpa’ To 8 adnBes Tov eupdywv annyopevev
dmreatat ouvack@v Kal ouvebiLey els edoAtav
Biov TOUS avOpurrous, WoTE EvmoplaToUs . avrois
eivat Tas Tpodds, amupa mpoapepopevors KaL Avrov
vdwp mivovaw: evTedlev yap Kat owuaTos bylevay
Kat wuyns ogurnTa mepryiveobat. dele Kal
Burov mpookwvncat povov ev AyAw tov *AmodA-
Awvos Tot yevéropos, 6s é€arw omicbev tod Kepa-
tivov, Sia, 70 mupovs Kal Kpifas Kal momava pova
TiecIa é7r avTov avev Trupes, tepetov de pndev,
ws pnow ‘AptororeAns ev AnXiwv mrohuretq.
Uparov Té dact TovTov amophvat Thy puxnv
KUKAOV a dvayKns dyreiBovoav adAor’ aXrXots evdetoau
Caous> Kal mpa@tov ets Tovs “EMgjvas eT pa Kal
arab pa. elonynoacGar, kala pnow “Apworogevos O
povaLKos: mp@Tov te “Eozepov Kat Pwo opov TOV
avrov eirety, ws Pnot Tappevidns." ouTw 3 eBav-
paaby wor éeAeyov TOUS yvwpiyous avTou pavrvas
Jed paras, aAAa Kat adros ev TH ypagy pyav be
emTa Kal OLnKoGiwv € eTewy ef aidew Trapayeyevnoa
és avOpwrovs. Tovyap Kal mpooeKapTépouvy avT@
1 of 6€ mace Iapueviény Casaubon.
¢ Or rather “ soft cheese’; cf. supra, i. § 7, note.
> Cf. lamblichus. Vit. Pyth. 25, and Porphyry, De ab-
stinentia, i. 26.
Soe
VIII. 12-14. PYTHAGORAS
trained on dried figs, on butter,? and even on wheat-
meal, as we are told by the same Favorinus in the
eighth book of his Miscellaneous History. Some say
it was a certain trainer named Pythagoras who
instituted this diet,? and not our Pythagoras, who
forbade even the killing, let alone the eating, of
animals which share with us the privilege of having
a soul. This was the excuse put forward ; but his
real reason for forbidding animal diet was to practise
people and accustom them to simplicity of life, so
that they could live on things easily procurable,
spreading their tables with uncooked foods and
drinking pure water only, for this was the way to
a healthy body and a keen mind. Of course the
only altar at which he worshipped was that of Apollo
the Giver of Life, behind the Altar of Horns at Delos,
for thereon were placed flour and meal and cakes,
without the use of fire, and there was no animal
victim, as we are told by Aristotle in his Constztution
of Delos.
He was the first, they say, to declare that the
soul, bound now in this creature, now in that, thus
goes on a round ordained of necessity. He too,
according to Aristoxenus the musician, was the first
to introduce weights and measures into Greece. It
was he who first declared that the Evening and
Morning Stars are the same, as Parmenides main-
tains.© So greatly was he admired that his disciples
used to be called “ prophets to declare the voice
of God,” besides which he himself says in a written
work that “ after two hundred and seven years in
Hades he has returned to the land of the living.”’
Thus it was that they remained his staunch adherents,
CC f.aref. imeQ3:
30
15
DIOGENES LAERTIUS
Kal T@V Adywv evexa Tmpoonecay Kat AevKavoi
Kat Ilevxériot Meoodmoi re Kat “Pwpaior.
Mexpe de DidoAdov ouK nv TL yr@van Ilv6a-
yOpevov doypa’ obTos d€ jLOvos eS VEY KE Ta duaBonra
tpia Bibra, a IAaTwv emearethey EKATOV pveov
wvnbiva. tov & é€axociwy ovK eAaTToOUS ET
THY VUKTEPUNY aKpoaow amyvTwY avTod: Kal Et
Ties afiwletev adrov Bedoacba, eypapov mpos
Tovs oikEelous ws _peyddou TWOS, TETUXNKOTES.
Merarovrivot ye pny THY pev ouiay avToo Ay-
JenTpos tepov exadovr, TOV oTevwimov O€ povoetor,
ws bnot DaBupivos év Ilavrodamats toroptats
éXeyov te Kal of aAAow Ilufaydperot pry eivar mpos
mavTas mavTa pyta, ws dyow ‘Apioro€evos ev
16 dexaTy Iladeutindv vopwv: eva Kat Hevodirov
17
\ 4 ? 4 ~ av a
tov II[v@ayopikdv, épwrnfévta mas av padwora
TOV vioVv TraLoevaelev, elmetv, EL moAEWS EdVOMOU-
4 , ” \ \.- A
pevns yevnfein. adddAovs te modAdovs Kata’ THY
> / > 7 7 3 A ”
IraXiav amrepyacacba Kadovs Te Kayafovs avdpas,
b) \ \ / \ fe A ,
dtrap kat ZaXevKov kat Xapwvdav Tovs vopmobéras:
e 4 \ > 4 3 , Zz 2 9 A ”
ixavos Te yap Hv didias epyatns Ta T GAXa Kal ev
twa mvOotTo THY GupPdAwy adbrod KEeKowwVvynKoTa,
ed0Us TE mpoantarpileTo Kat didov Kkateokevacev.
*Hv 0’ atdr@ ra avpBora Tade* Top paxatpa ay)
oKaAcver, Cuyov 7 drrepBaiverw, emt XoivuKos
Tey riba: KapolnVy f[L7, eoBiew, poptiov HT
ovyKabaipeiv, ouvemuTufevar d€, Ta OTpwpara. del
cuvdedeeva exew, ev SaxturAiw eikova Oeod py
mepipepew, yUTpas tyvos ovyyeiy ev TH TEdPpa,
¢ See, however, Porphyry, Vit. Pyth. 4, who cites as his
authority Timaeus the Sicilian historian (F..G. i. p. 211,
Fr. 78), who was not improbably the source used by Favorinus.
334
Vr i. PYTHAGORAS
and men came to hear his words from afar, among
them Lucanians, Peucetians, Messapians and Romans.
Down to the time of Philolaus it was not possible
to acquire knowledge of any Pythagorean doctrine,
and Philolaus alone brought out those three celebrated
books which Plato sent a hundred minas to purchase.
Not less than six hundred persons went to his evening
lectures ; and those who were privileged to see him
wrote to their friends congratulating themselves
on a great piece of good fortune. Moreover, the
Metapontines named his house the Temple of
Demeter and his porch the Museum, so we learn
from Favorinus in his Miscellaneous History.2 And
the rest of the Pythagoreans used to say that not
all his doctrines were for all men to hear, our authority
for this being Aristoxenus in the tenth book of his
Rules of Pedagogy, where we are also told that one
of the school, Xenophilus by name, asked by some
one how he could best educate his son, replied, “‘ By
making him the citizen of a well-governed state.”
Throughout Italy Pythagoras made many into good
men and true, men too of note like the lawgivers
Zaleucus and Charondas: for he had a great gift
for friendship, and especially, when he found his own
watchwords adopted by anyone, he would immedi-
ately take to that man and make a friend of him.
The following were his watchwords or precepts :
don’t stir the fire with a knife, don’t step over the
beam of a balance, don’t sit down on your bushel,?
don’t eat your heart, don’t help a man off with a load
but help him on, always roll your bed-clothes up,
don't put God’s image on the circle of a ring, don’t
leave the pan’s imprint on the ashes, don’t wipe up
> The xotut was about a quart, in dry measure.
9)
18
19
DIOGENES LAERTIUS
Sadie Dascov Hm opopyvucbat, qpos TPAvov TET Pape
pevov pe) optxewv, Tas Aewdhdpovs pH Badilew,
pn) pgdiws deEvav eu Badrew, opopopious xeAvdovas
pa) EXEL, _yapipavoxa Hy) Tpépew, amrovuyiopact
Kat Koupais pn emoupeltv pnde epiotacba., ogetav
pdxaupav dmooTpE EW, amrodnpobvTa émt Tots
Opots dvemuoTpemTely
"Héede & atdr@ to pe Trp paxaipa [1 oKa-,,
Aevew duvacTay opyny Kat oldodvTa Oupov wa
Kwely. 70 dé Cuyov pr vmepBatvew, Tovtéatt TO
ioov Kal Sixavov pa) drrepBaiveww: emt TE XoUWLKOS
py Kabilew ev tow Tov evEOTOTOS ppovrida
trovetaBar Kat TOO péMovros: i) yap xotvE 7 Tpepn ata
Tpopy. dud be TOU Kapoiav Ly) eodiew ednAov p47)
THY wvynv aviats Kat Avzats KATOTH KEW. dua Oe
Too eis dmodnpiav Badilovra pny emaTpeperbar
Tapnver Tots amahharropevous Tob Biou py €Tr-
Gupyntinds exew Tod Chv pd b70 Ta evTavba.
noovav emayecbar. Kal Ta da m™pos TavTa
Aourov e€otw exAap Paver, iva By TrapehkaLev.
Tlavros 6€ paAdov amnyopeve par epuUtvov
eoOiew pare j-edvoupor, Kapolas T améxeoGat
Kal KUG [LO “AptototeAns d€ hyo. Kat pyTpas
Kal TplyAns evloTe. avrov 6 dpKetoa peATe
joven pact Tes 7 KNpIW 7 apTo, otvov dé pel”
nLEpav p17, yeveoGar: oysep te Ta TroAAG Aaxavors
edfois Te Kal wots, Tois O€ Dadrarrious oTaviws.
oToAy 8 avr@ Aen, Kabapa, Kal oTpapara
AevKa €€ eplov: Ta yap Awad ovmw ets exetvous
adtkto Tovs Tdomous. ovdémor eyvwalyn ovTeE
dvaxapav ovre adpodiordl wy obre pebvobets.
20 ATELY ETO Kal yeAwTos KL maons dpecKetas otov
336
{
Vill. 17-20. PYTHAGORAS
mess with a torch, don’t commit a nuisance towards
he sun, don't walk the highway, don’t shake hands
too eagerly, don’t have swallows under your own
roof, don’t keep birds with hooked claws, don’t make
vater on nor stand upon your nail- and hair-trimmings,
urn the sharp blade away, when you go abroad
on't turn round at the frontier.
: This is what they meant. Don’t stir the fire with
knife : don’t stir the passions or the swelling pride
fthe great. Don’t step over the beam of a balance :
jon’t overstep the bounds of equity and justice.
Jon't sit down on your bushel: have the same care
i: to-day and the future, a bushel being the day’s
ation. By not eating your heart he meant not
Wasting your life in troubles and pains. By saying
Jo not turn round when you go abroad, he meant
0 advise those who are departing this life not to
et their hearts’ desire on living nor to be too much
‘yhead by the pleasures of this“life. The ex-
gees of the rest are similar and would take too
ong to set out.
' Above all, he forbade as food red mullet and
dlacktail, and he enjoined abstinence from the hearts
of animals and from beans, and sometimes, according
0 Aristotle, even from paunch and gurnard. Some
say that he contented himself with just some honey
x a honeycomb or bread, never touching wine in the
laytime, and with greens boiled or raw for dainties,
ind fish but rarely. His robe was white and spotless,
ais quilts of white wool, for linen had not yet reached
chose parts. He was never known to over-eat, to
eee loosely, or to be drunk. He would avoid
aughter and all pandering to tastes such as in-
rOL. 1 Z 987
DIOGENES LAERTIUS
¢
CKWUPLATwWY KAL OinynuaTwy popTiKa@v. opylo- -
} > ” > 7 ae ¥ > MN }*:
pevos T ovTE olkeTny exodAaley ovr’ eAevOepor »
ovdéva. exaher d€ TO voulereiy TmedapTav. pay,
TuKH T €xphto TH Ova Tav KAndovww TE Ka, t
olwva@v, nKLoTa be TH dia THY EumrUpwv, Ew THS >
A ie 4 3 ~ > ? e “A,
dia AiPavov. Ovoiais te ExpHro aypdxous, ot de23
hac, ort aA€KTopar povov Kat epidots yadabnvot: >
Kat Tots Aeyopévots amraXiais, nKioTa b€ apvacw.
<4 \ ? / / \ 4 a
6 ye pnv “Apraoto€evos mav7a pev tadAa ovy- -
~ > 4 ? / ” 4 > ? ie 7
xwpelv avrov eobicw eupuya, povov d° améxeoba:
Boos apotHpos Kat Kpuod.
€ > ? 4 e 4 \ \ / ‘0%
2 0 5 adros dyoww, ws mpoeipnTac, Kat TA OoypaTes
~ ? \ \ ~ > a 4 C
AaBeiv atrov mapa ths ev AcAdois OepiotoKdetas ,/..
dyat 8. ‘lepewvpos KkateAfovta adrov ets ador,»
\ \ ¢ / \ ¥) aA \ , F wht
Tv pev “Hovddov puynv ideiv mpos Kio yadkgs:
dedenevyny Kai tpilovaay, THv 8° “Opnpov Kpepnay,:
\ > \ > > @ :
/ > \ 4 \ ”?
pevyy amo devdpou Kal odpets Trept avtTny avO ar,’
a \ ~ / \ \ \ \
v
el7ov epi Dewy, Kodulopevous dé Kal TOUS pTp,
Bédovras auveivat Tails eavTa@y yuvargt: Kat 679 Kary
dia TodTo TysnOHvar v0 Tav ev Kpotwu. dyeat
6’ ’Apiotimmos 6 Kupnvatos ev 7 Tlepit ducto-
plarum7os pnvatos év Téa p ©
Adywv Wvbaycpav atzov dvopacbhvar ote THY,
aAnbevavy Hydpevev ody ATTov Tod IIvOiov. a
og Aé€yerar mapeyyvav avrov exaoTote Tots paby-_s
Tais Tade Adyew eis Tov olkov eiotovan, @
7H Tapepyv; TiO epe€a; Ti proe d€ov OvK eTEAEOON jus?
oddyid te Oeots mpooddpew Kwdvew, pdovov Ses.
TOV avaipaKktov Bwuov mpocKuvelty. fund opvival™@
Beovs’ aakeiv yap adrov dety a€vomiorov Trapéxer YS]
i __ ee
i
¢ The word IIv@ayépas being taken to be a compov’ S.
from IIv@c0s and ayopevev. py
338
Fie). 20222. PYTHAGORAS
sulting jests and vulgar tales. He would punish
neither slave nor free man in anger. Admonition
he used to call “ setting right.” He used to practise
divination by sounds or voices and by auguries, never
by burnt-offerings, beyond frankincense. The offer-
ings he made were always inanimate ; though some
say that he would offer cocks, sucking goats and
porkers, as they are called, but lambs never. How-
ever, Aristoxenus has it that he consented to the
eating of all other animals, and only abstained from
ploughing oxen and rams.
The same authority, as we have seen, asserts that
Pythagoras took his doctrines from the Delphic
priestess Themistoclea. Hieronymus, however, says
that, when he had descended into Hades, he saw the
soul of Hesiod bound fast to a brazen pillar and
gibbering, and the soul of Homer hung on a tree with
serpents writhing about it, this being their punish-
ment for what they had said about the gods; he also
saw under torture those who would not remain faithful
to their wives. This, says our authority, is why he
was honoured by the people of Croton. Aristippus
of Cyrene affirms in his work On the Physicists that
he was named Pythagoras because he uttered the
truth as infallibly as did the Pythian oracle.”
He is said to have advised his disciples as follows :
Always to say on entering their own doors :
Where did I trespass ? What did I achieve ?
And unfulfilled what duties did I leave ?
Not to let victims be brought for sacrifice to the
gods, and to worship only at the altar unstained with
blood.. Not to call the gods to witness, man’s duty
being rather to strive to make his own word carry
339
DIOGENES LAERTIUS
Tovs Te mpeaPuTepous TYLGY, TO TpONyoUpLEVoV TA
Xpovw TyLWTEpov TYOUHLEVOUS ws EV KOOL [Lev
avatoAnv dvoews, ev Biw 3 apynv teheuris, ev
23 Ch O€ yéveow dlopads. Kat Deodvs pev Sayovwy
mpoTysav, jowas 8 avOpmTwv, avOpwmuwyv dé
pahora ToUs vyoveas. ddr rots 0 optdActv, ads
Tovs prev didovs ex8povs fun trornoat, Tovs &
exOpovs girous épyaoacbar. tovov TE ponoev nHyet-
oGau. vow Bonveiv, dvopig moAcuetvy? puTov
TLE pov. pare pliver pynte oivecba, ard pnde
C@ov 6 py BAdmrer avOpaovs. aldo Kal evAd-
ELav Elva pLnTE yerurre Katéxec0ar pte axvipw-
malew. pevyew capKav TAcovag}.ov, ddoumopins
aveow Kal ETI TAOLV mrovetoDan, pvnnv acKely, ev
Oopyh pyre te Adyew pryjre mpdacew, PLavTiKnV
24 7aoav™ TLV, wodais ypyabar mpos Avpav pve TE
25
Gedy Kal dvdpaav ayabdaiy evAoyov xdapw exew.
TaV d€ KUaLwY améxeoOau dua TO TELAT UdELS
ovTas pddtota peréxewv Tod yuyiKov: Kal aMus
KOOLLLWTEPAs amepyaleobar Tas yaorEepas, [tay
TrapaAdngevras. Kat dua TovTO KOL TOS OK@G.
UTVOUS pavTacias detas Kal drapaxous amroreAety.
Dna 3’ o “Ar€favdpos eV Tats tav dirocddwy
Ovadoxats Kal Tatra evpnKevar ev ITufayopixots
VTOMVHLAow. apynv ev amavrav povdda: EK
d€ THs povddos adptorov dudda ws av vAny TH
1 <o}> wacav coll. § 20 Casaubon.
* For the doctrines of Pythagoras (§$ 25-35) Alexander is
taken as D. L..’s authority (see Introd. pp- xxvi, xxvii). This
indefatigable pedant is known to have written a special work
on the Pythagorean system. Our author may not have
possessed this work by Alexander, but he probably had
access to a public library containing it. In any case he
340
Vidiitage25. PYTHAGORAS
conviction. To honour their elders, on the principle
that precedence in time gives a greater title to
respect ; for as in the world sunrise comes before
sunset, so in human life the beginning before the
end, and in all organic life birth precedes death.
And he further bade them to honour gods before
demi-gods, heroes before men, and first among men
their parents ; and so to behave one to another as
not to make friends into enemies, but to turn enemies
into friends. To deem nothing their own. To
support the law, to wage war on lawlessness. Never
to kill or injure trees that are not wild, nor even
any animal that does not injure man. That it is
seemly and advisable neither to give way to un-
bridled laughter nor to wear sullen looks. To avoid
excess of flesh, on a journey to let exertion and
slackening alternate, to train the memory, in wrath
to restrain hand and tongue, to respect all divination,
to sing to the lyre and by hymns to show due
gratitude to gods and to good men. To abstain
from beans because they are flatulent and partake
most of the breath of life; and besides, it is better
for the stomach if they are not taken, and this again
will make our dreams in sleep smooth and untroubled.
Alexander in his Successions of Philosophers says
that he found in the Pythagorean memoirs the
following tenets as well. The principle of all things
is the monad or unit; arising from this monad the
deserves praise for the selection. Between Alexander Poly-
histor in the first century s.c. and the threshold of the third
century a.p. there had been an enormous increase in neo-
Pythagorean literature, mostly dealing with mystical pro-
perties of numbers and with ethics based upon theology.
All this D. L. ignores, going back to a Hellenistic document
long forgotten.
341
26
27
DIOGENES LAERTIUS
povads aitiw ovTe Uroornvar: ex b€ THS povados
Kal THS Gopiotouv duddos Tovs apiOjovs’ EK dE TAY
apiOuav 7a onpetas ex dé TovTwY Tas ypappas,
ef wv Ta emtmeda oxynpata ex de Tov emmedwv
Ta. oTeped OXTPATa” EK O€ TOUT TO aicOnra
CWPATA, wv kat Ta oTOLyela elvar TéTTapa., mop,
vowp, yh, dépa petaBadrew d€ Kal TpémecGat
Ou odwy, Kal yiveoGar e€ avr av KOopOV Epapuxov,
voEpov, rot arere SAP peony TEPLeXYOVTA THV yi Kal
avrhy oparpoeldy | Kal TEPLOLKOUPLEV IY. eivar Oe
KQL avTimodas Kal Ta THuivy KdTwW EeKElvoLS av.
loduoipa T Eelvar ev TH KOGHW OAS Kat OKOTOS,
Kat Jepuov Kat puxpov, Kal Enpov Kal vypdv: wr
Kat emKkpatetav OGepuod péev Oépos yiveobat,
yuypot dé yeydva, Enpod 6’ e€ap, Kal vypod
hOiwoTwpov. eav d€ tcopoipy, Ta KaAATA eivat
Tob €Touvs, oU TO pe Oa.AAov Eap dyrewor, TO de
POivov POwvorwpov vooepov. aAAd. Kal Tips nLEpas
Oadrew puev THY Ew, pOivew d€ Thy eoTrepay” obey
Kal vooEepwrTEepav eivat. Tov Te Trept TI yhv aépa
GOELaTOV Kal vooEepov Kai Ta ev adT@ mravTa OvyTa:
TOV 0€ GvwraTw aeLKkivyTov T etvar Kal Kafapov
Kal vylad Kal 7avTa Ta ev adT@ alavara Kat ota
totro Jeta. nAtov Te Kat GeAnVyY Kal Tovs aAAouS
aotépas elvat Deovs: emuxpatetv yap To Geppov ev
avtois, Omep eoTt Cwrs atTLov. THy Te oeAdnnY
Adprecbar vd’ yAtov. Kal avOpurors elvat pos
Jeovs ovyyéverav, Kata To peréyeww avOpwrov
Beppod- 610 Kal povoeicobar tov OBeov nuav.
cimappevynvy Te TOV CAwY Kal KaTa péepos aiTiav
elvat THS StoiKyjoews. SinKew T amo TOU HALov
axriva dua Tod alOdpos Tod te uypod Kat maxeos.
342
WT. 2e37. ('PYTHAGORAS
undefined dyad or two serves as material substratum
to the monad, which is cause; from the monad and
the undefined dyad spring numbers ; from numbers,
points ; from points, lines ; from lines, plane figures ;
from plane figures, solid figures ; from solid figures,
sensible bodies, the elements of which are four, fire,
water, earth and air; these elements interchange
and turn into one another completely, and combine
to produce a universe animate, intelligent, spherical,
with the earth at its centre, the earth itself too being
spherical and inhabited round about. There are also
antipodes, and our “ down ” is their “up.” Light
and darkness have equal part? in the universe, so
have hot and cold, and dry and moist ; and of these,
if hot preponderates, we have summer; if cold,
Minter; af dry, spring; if moist, late autumn? If
all are in equilibrium, we have the best periods of
the year, of which the freshness of spring constitutes
the healthy season, and the decay of late autumn
the unhealthy. So too, in the day, freshness belongs
to the morning, and decay to the evening, which is
therefore more unhealthy. The air about the earth
is stagnant and unwholesome, and all within it is
mortal; but the uppermost air is ever-moved and
pure and healthy, and all within it is immortal and
consequently divine. The sun, the moon, and the
other stars are gods; for, in them, there is a pre-
ponderance of heat, and heat is the cause of life.
The moon is illumined by the sun. Gods and men
are akin, inasmuch as man partakes of heat ; there-
fore God takes thought for man. Tate is the cause
of things being thus ordered both as a whole and
separately. The sun’s ray penetrates through the
@¢ Cf. Soph. El. 87 yijs icdporp’ ap.
343
28
29
DIOGENES LAERTIUS
~ \ \ \ > + \ 9 4 \ \
Kadovor d€ Tov pev adpa Puxpov aifépa, thv de
OaAaccav Kal to bypov mayvv aifépa. tavrnv
\ \ > “A A > A / if \ A
de 7Hv axTiva Kal eis ta BévOn dvecbar Kai dia
TobTo Cworrovety TavTa. Kal chy pev trav@’ ooa
[LETEVEL Tob Deppod- O10 Kal Ta pura (Oa elvan:
puxny pevTot pin exeL mayTO.. eivar d€ THY puxny
amOoTAG HLA alfépos Kal Tot Oeppot Kat Tod
wuxpov, 7TH ocuppeTteyer vypob 2:8 Epos. Oua-
hépew Te puxiy fais: adavarov Tt elvac adrTny,
ere LOnTEp Kal TO ad ov anéomracTat aavarov
>
€o7t. Ta d€ Cha yevvacba ef aAAjAwY aro
‘\ ?
OTEpULaTWY, TV O ek is yeveou advvarov
dpioracBa. To O€ oT ep. eivat orayova eyKe-
ddrov mepieyovoay ev eaury) Geppov ar pLOv" TaUTHY
O€ Tpoopepopevny TH LATPS amo Lev TOD eyKepadov
iy@pa Kal vypov Kat aia. mpotecGa, ef a @v oapKas
TE Kal vetpa KQL ooTd KaL Tpixas Kal TO OAov ou
toracbar o@ua:' amo dé Tot aryod pvynv Kal
aioOyaw. poppotobar d€ TO ev mp@Tov mayev
év uepats TecoapaKovTa, KaTa dé TOvs THS
€ 4 / b is A nv >] , a 4 \ ~
appovias Adyous ev exta 7 evvea 7 Seka TO TAeEt-
\ \ > aS \ /
orov pnot terAewHev amoxvioxeobar ro Bpédos:
exe 0 ev adTq@ mavtas tods Adyous THs Cwis,
Gv elpopevey ovvexecau Kara TOUS Tis appovias
Aoyous, exdoTov ev TETAYHEVOLS Kaupots emuywo-
peeve. THY T aicOnow Kowds Kal KAT eldos
THY Opacw atpov tw’ elvac ayav Depuov. Kai dua
~ / > > 7 e aA A P) 4
TOUTO AéyeTau Ou aépos opav Kat du’ vodaTos:
dvrepeidecUar yap TO Deppov amo Too puxpod.
€mel TOL EL _puxpos my O ev Tots (Oppacw aTLOS,
duecoTHKEL Gv mpos TOV Opotov dépa> viv de * *
wv 1 >) e SAL , a \ > @ r /
eat ev ois nAiov mvAas KaXet tous oplahpovs.
344
VIII. 27-29. PYTHAGORAS
aether, whether cold or dense—the air they call
cold aether, and the sea and moisture dense aether
and this ray descends even to the depths and for
this reason quickens all things. All things live which
partake of heat—this is why plants are living things
—but all have not soul, which is a detached part of
aether, partly the hot and partly the cold, for it
partakes of cold aether too. Soul is distinct from
life; it is immortal, since that from which it is
detached is immortal. Living creatures are repro-
duced from one another by germination; there is
no such thing as spontaneous generation from earth.
The germ is a clot of brain containing hot vapour
within it; and this, when brought to the womb,
throws out, from the brain, ichor, fluid and blood,
whence are formed flesh, sinews, bones, hairs, and
the whole of the body, while soul and sense come
from the vapour within. First congealing in about
forty days, it receives form and, according to the
ratios of “ harmony,’ in seven, nine, or at the most
ten, months, the mature child is brought forth. It
has in it all the relations constituting life, and these,
forming a continuous series, keep it together accord-
ing to the ratios of harmony, each appearing at
regulated intervals. Sense generally, and sight in
particular, is a certain unusually hot vapour. This
is why it is said to see through air and water, because
the hot aether is resisted by the cold; for, if the
vapour in the eyes had been cold, it would have
been dissipated on meeting the air, its like. As it
is. in certain [lines] he calls the eyes the portals of
1 égriv <évavrios> Apelt.
345
30
31
DIOGENES LAERTIUS
\ 3 te \ \ ~ > “A \ ~ ~
Ta 0 avTa Kal mEpt THS axons Kal THY AoiTav
3
aic@noewy Soypariler.
Tr S 3 g / \ S a H ~ ”
nV avOpwrov duynv dtatpetobar Tpry7, ets
Te voov Kal dpevas Kal Dupov. votv pev ovv Kal
\ 9 \ ? aA ” , 4 \
Oujov elvar Kal év Tots aAAous wos, ppevas dé
jovov ev avO pare. eivar d€ THY apxny Tijs puxijs
70 Kapotas Hexpis eyKepadov: Kal TO ev EV TH
Kapoia [Epos avrijs DTapYeLv Fup.ov, Ppevas de
Kal voov Ta ev TH eyKedarw: orayovas 6 elvac
amo ToUTwWY Tas aicOjces. KaL TO prev Ppovijov
> 4 \ \ \ 4 / 4 \
afavatov, ta de Aowra Avnta. Tpépecbai Te THY
puxnv amo Tod aipatos: Tovs de Adyous puyxAs
> \
avéwous eivat. adpatov 7 elvat avTyV Kal TOUS
f > ty
Aoyous, eet Kal 6 alOiyp ddpatros. Seopa 7 eivat
~ ~ \ 4 \ \ > , \ \
7Hs puxis tas pAéhas Kat Tas apTynpias Kai Ta
vetpa: o7av 6° iaytn Kal Kal’ atdrnvy yevopevyn
npewn, Seopa yivecBar adtis tods Adyous Kal Ta
4 ; 3 wn 3 ) \ > N ~ Na 0
épya. expidbeicav 5° adtny emi yns mAalecPar
ev T@ aépt opotavy TH capatr. tov 6 ‘Epu7jy
Tapiav elvar Tov pvyav Kal d1a TovTO TopTratov
AéyecGar Kai mvAaiov Kal yPoviov, émrerdnmEep OUTOS
eloTrepTret ATG TMV OWLaTwWY Tas puYas amo TE
yins Kal €x Oaddtrns: Kal ayeoba tas pev Kabapas
9 \ \ vd N 3 > 4 4 3 > 4
emt Tov visatov, Tas 0 aKxablaptous pT EKEivats
meAalew pyr addnAats, detabasr 5° ev apprHKTots
~ e > > 4 x / / A > /
32 deojsois UT = “Kpwiwv. elvai te mavta Tov aépa
puxav emrAcwv: Kal TavTas Saipovas TE KaL Fpwas
ovopaleaBar: Kat vo toUTwy mréymecba avbpa-
MTols TOUS T OVELpOUS Kal TA ONMELA VOGOU TE Kal
byveias, Kal ov povov avpu7os, adda Kal mpo-
346
VIII. 29-32. PYTHAGORAS
the sun. His conclusion is the same with regard to
* hearing and the other senses.
The soul of man, he says, is divided into three
parts, intelligence, reason, and passion. Intelligence
and passion are possessed by other animals as well,
but reason by man alone. The seat of the soul
extends from the heart to the brain; the part of
it which is in the heart is passion, while the parts
located in the brain are reason and intelligence.
The senses are distillations from these. Reason is
immortal, all else mortal. The soul draws nourish-
ment from the blood; the faculties % of the soul are
winds, for they as well as the soul are invisible, just
as the aether is invisible. The veins, arteries, and
sinews are the bonds of the soul. But when it is
strong and settled down into itself, reasonings and
deeds become its bonds. When cast out upon the
earth, it wanders in the air like the body. Hermes
is the steward of souls, and for that reason is called
Hermes the Escorter, Hermes the Keeper of the
Gate, and Hermes of the Underworld, since it is he
who brings in the souls from their bodies both by
land and sea ; and the pure are taken into the upper-
most region, but the impure are not permitted to
approach the pure or each other, but are bound by
the Furies in bonds unbreakable. The whole air is
full of souls which are called genii® or heroes; these
are they who send men dreams and signs of future
disease and health, and not to men alone, but to
¢ The word Ndyous is translated above by “‘ ratios.”’ i.e.
proportionalities. With avéuovs compare the Stoic air-currents.
> The Greek daemons (daiuoves) are, according to Hesiod,
W", and D. 121-126, superhuman beings, guardians and bene-
factors of mankind, watching over the earth whereon once
they lived.
347
33
DIOGENES LAERTIUS
Batows Kat Tots aAAows KTHVEOW: Els TE TOUTOUS
vivecbar Tovs Te KaSappovs Kal amroTpomiacpoUs
pravTuciy TE TGGav au KAndovas Kal Ta Opoua.
peyiatov O€ pnow | eivar Tov év avOpwmots TO THY
puxny metoat eml TO ayalov 7 1 emt TO KAKOV. evdat-
Lovey T ‘ avOpuimrous ¢ oTav ayat pux7 mpooyevnTat,
pndemore 5° Tipepeetv pnde TOV AUTOV * * POOV Kparety.
pkuov 7 elvat TO OtKaLoy «al Oud TOUTO Aia
opKvov AéyeoBar. THY To dpeTnv d.ppoviay elvan
Kal THY bytevay Kal TO ayafov dmav Kat Tov QJeov:
Ovo Kal Kal? dppoviay ouveoTava Ta 6Ava. dtdAcav
7 elvae eVApHLOVLOV loornTa.. TULas Deois deliv
vopilew Kal Ypwor jn TAS ioas, adda Deois a det pet
evpy pias Aeuxepovobvras Kal dyvevovras, npwot
770 pécou nHepas. THv 0 ayvetay eivae Oud
Kabapua@v Kat AovTpav Kal rEepippavTypiwv Kat
Oud TOU kabapevew aro Te KHOous Kal AExods Kat
[LLaopaTos TaVvTOS kal améxeo bat Bpwrdv Ovncer-
Otwy TE Kpe@v Kat TpryaAay Kal j-ehavovpwv Kal
oa Kat THV moToKa Caw Kal Kudo KaL Tov
aMcov dv mapaxeAevovrar kal of tas TeAeTas ev
ae Tots fepots émiteAotvtes. dyat O ‘AptatoredAns
ev T@ Ilepi trav ITv8ayopete" TapayyeAAew avTov
dméxeoBau TOV KUGLwWY TOL OTL a.i8otous etow
Gjorco. 7 OTt “Adou mU¥Aais. * * aydovaTov yap
U nv a / nv id a ~ a 4
povov? 7 Ore pleiper 7 Ott TH TOU OAov pues
Omovov 7 0 ore oAvyapxeKov KAnpobvrat yoo avTots.
Ta d€ TEGOVTA [17 dvatpetatar, Umep Tou eGileobar
py axoAdatws éofiew 7 OTe emt TeAcEUTH Twos Kat
1 The marginal lemma Hepi r&év xvduwy has supplanted
the proper title of Aristotle’s work, which probably was
epi ray II.
348
VEE. setae. PYTHAGORAS
sheep also and cattle as well; and it is to them that
purifications and lustrations, all divination, omens
and the like, have reference. The most momentous
thing in human life is the art of winning the soul
to good or to evil. Blest are the men who acquire
a good soul; <if it be bad> they can never be
at rest, nor ever keep the same course two days
together.
Right has the force of an oath, and that is why Zeus
is called the God of Oaths. Virtue is harmony, and
so are health and all good and God himself; this is
why they say that all things are constructed according
to the laws of harmony. The love of friends is just
concord and equality. We should not pay equal
worship to gods and heroes, but to the gods always,
with reverent silence, in white robes, and after
purification, to the heroes only from midday onwards.
Purification is by cleansing, baptism and lustration,
and by keeping clean from all deaths and births and
all pollution, and abstaining from meat and flesh of
animals that have died, mullets, gurnards, eggs and
egg-sprung animals, beans, and the other abstinences
prescribed by those who perform mystic rites in
the temples. According to Aristotle in his work On
the Pythagoreans, Pythagoras counselled abstinence
from beans either because they are like the genitals,
or because they are like the gates of Hades . . . as
being alone unjointed, or because they are injurious,
or because they are like the form of the universe, or
because they belong to oligarchy, since they are used
in election by lot. He bade his disciples not to pick
up fallen crumbs, either in order to accustom them
not to eat immoderately, or because connected with
a person’s death; nay, even, according to Aristo-
349
DIOGENES LAERTIUS
"Apictodavys 5€ Trav Apwwv dyno elvar Ta
qintovTa, Aéywy ev tots “Hpwot,
unde yeveo’ arr’ av evros THs Tpamecyns KaTa-
TEC.
"Adextpuovos Ly amr eoba AevKod, ort Lepos TOU
Mnvos KaL iKETTS” TO O° yy TOV dyabav- T@ TE Mnu
lepos onpaiver yap Tas wpas. Kal TO pe AevKov
THS Trayabob pvoews, TO d€ pehav Tob KaKod. TOV ix
Ovav ps7 dnrecbae, OGoL Lepot’ fas yap detv ra adrTa
Terax Ga Beots Kat avOparous, 0 waTEp ovo” eAevBépous
Kat dovAois. apTov pn KaTayvue, ore emt Eva. ob
35 maAar TV pidwy epoirww, kabamep ETL Kal vov ot
BapBapoc: pede Svacpety, os ouvdyet avTous: ot €,
T™pos THY ev gdou Kpiow: ot o els TOA Lov devAtav
Tovetv’ ol O€, emel azo TOUTOV) ApXETAL TO ohov.
Kat trav OXHPAT WV TO KaAaTOV opatpay etvar
Ta oTepedv, TOV O° emmeowwy KUKXoV. yipas Kat
Tay TO }4ELovpLevov Opovov: KaL avEnv Kal vEoTnTa
TAUTOV. dylecay THY TOU eldous Staplov7nv, vooov
THv TOUTOV plopay. mept Tov ara, ort del
mapatiBeoIa TpOs drropvnow Tov dikaiou: ot yap
aAes may c@lovow ¢ 6 Tt av mapahaBwce Kal Yyeyo-
vaow €K TOV kabapwrarev jhiov Kal Jadacons.
36 Kai ratra pev dyow o “AdeEavd pos ev Tots
ITuGayopucots Drop AoW evpnkéval, Kal TO
EKElvwY EXO[LEVE O “Aptototedgs.
Try Sé oeuvompezecav tod IIvfaydpov Kat
1 rotrov] v.l, ré7ov.
@ Meineke, C.G.F. ii. 1070,
’ This may have some hidden sense: but it is tempting
to adopt rémrov for rovrov with the Borbonicus.
¢ Alexander is cited above (§ 24). evpnxévat comes in
350
VIII. 34-36. PYTHAGORAS
phanes, crumbs belong to the heroes, for in his
Meroes he says¢ :
Nor taste ve of what falls beneath the board !
Another of his precepts was not to eat white cocks,
as being sacred to the Month and wearing suppliant
garb—now supplication ranked with things good—
sacred to the Month because they announce the
time of day ; and again white represents the nature
of the good, black the nature of evil. Not to touch
such fish as were sacred; for it is not right that
gods and men should be allotted the same things,
any more than free men and slaves. Not to break
bread ; for once friends used to meet over one loaf,
as the barbarians do even to this day; and you
should not divide bread which brings them together ;
some give as the explanation of this that it has
reference to the judgement of the dead in Hades,
others that bread makes cowards in war, others again
that it is from it that the whole world begins.®
He held that the most beautiful figure is the sphere
among solids, and the circle among plane figures.
Old agemay be compared toeverything that is decreas-
ing, while youth is one with increase. Health means
retention of the form, disease its destruction. Of
salt he said it should be brought to table to remind us
of what is right; for salt preserves whatever it finds,
and it arises from the purest sources, sun and sea.
This is what Alexander says that he found in the
Pythagorean memoirs.© What follows is Aristotle’s.
But Pythagoras’s great dignity not even Timon
both sections. This means that, in the Lives of Pythagoras
which D. L. consulted, the extract from Alexander has dis-
placed a passage which came from a spurious Aristotelian
treatise Ilepi Ilv@ayopeiwv.
301
DIOGENES LAERTIUS
gi 3 ~ Hy), od ? A 4 >
iunwy év tots LiddAows daxvwv avrov ouws ov
lA ») Ls
mapeAuTev, ElTTwWY OUTW*
Iluéaydpnv re yontas amoxAwavr’ emt dd&as
3559
Onpn én avOpwrwv, ceuvynyopins oapioTHy.
mept d€ tod adXor adAAov adrov yeyevnofat Zevo-
, a ra
havns év édeyeta mpoopaptupel, Hs apx7,
viv avr aAdAov Eze Adyov, detEw de KEAEvOov.
“a \\ \ > ~ 4 ”
6 d€ TEpL aUTOD Pyow, ovTWS EXEL"
} 4 , 4 4
Kai moTé puv oTudedtCopevov akvAakos TapiovTa
dhaciv émouripar Kal rode Pacbat Ezros:
c¢ ~ Sie ©, >? > \ } 3 iS, 3 A
mavoa nde pail’, eet pidov avepos EoTt
wuyy, Thy eyvwv PbeyEapevns aiwv.”
37 Kat radra pev o Zevoddvns. eoxwie 5° avrov
7 a \ 3 f 3 \ A 3
Kparivos pev ev IIvfayopilovcn: adda Kat ev
Tapavrivots dyotvy ovtws:
” > A b) ~ ” > 83 4 Ae
€Jos €oTiv avtois, av Tw Loiwrynv molev
AaBwow eioeAPovra, dia7retpwcevov
Ths Tov AOywv pans TapaTTewW Kal KUKGY
tots avTiBérows, Tots 7épact, Tols Taptowpaow,
Tots amomAdvo.s, Tots peyebeow vovBvoTiKds.
Mynoipaxyos 8° “AAKpaiwve:
ws [lv@ayopirort Pvonev 7H Aokia,
Ww ? A 3 Ul ~
éuisvyov oddev eobiovtes TavTeAds.
38 “Apiotodav Iubayopiorh:
4 \ 3 A f ~ 4,
épy KataBas es THY OlaiTay THY KAaTW
3 A e / , \ U4
deity Exaatovs, Siadépew de Ta7roAV
~ ~ \
tovs Ilv@ayopiotas Ta&v vexp@v> povotot ‘yap
o hireesSel): > Fm TD:
woe
VIII. 36-38. PYTHAGORAS
overlooked, who, although he digs at him in his
Sul, speaks of
Pythagoras, inclined to witching works and ways,
Man-snarer, fond of noble periphrase.
Xenophanes ® confirms the statement about his hav-
ing been different people at different times in the
elegiacs beginning :
Now other thoughts, another path, I show.
What he says of him is as follows :
They say that, passing a belaboured whelp,
He, full of pity, spake these words of dole :
** Stay, smite not! ’Tis a friend, a human soul ;
I knew him straight whenas I heard him yelp!”
Thus Xenophanes. But Cratinus also lampooned
him both in the Pythagorizing Woman and also in
The Tarentines, where we read ¢:
They are wont,
If haply they a foreigner do find,
To hold a cross-examination
Of doctrines’ worth, to trouble and confound him
With terms, equations, and antitheses
Brain-bung’d with magnitudes and periphrases.
Again, Mnesimachus in the dlemaeon 4:
To Loxias we sacrifice : Pythagoras his rite,
Of nothing that is animate we ever take a bite.
And Aristophon in the Pythagorist¢ :
4. He told how he travelled in Hades and looked on the
dwellers below,
How each of them lives, but how different by far from the
lives of the dead
Were the lives of the Pythagoreans, for these alone, so he said,
¢ Cratin. minor, Meineke, C.G.F. iii. 376.
4 Nleineke, C.G.F. iii. 567.
¢ Meineke, C.G.F. iii. 362.
VOL. II Ow B53
39
DIOGENES LAERTIUS
4, A rd A ”
rovtovat Tov HAovTwva ovoaiteiv Edy
bu evoeBevav. B. dvoxepy Beov A€yets,
El TOUS pas peoTotow noeTar Evvwy.
ETL EV TH AUTO’
i > U /
eoBtovat TE
Aayava Te Kat miVvouatw em TovToLs vdwp-
pUeipas d€ Kal TpiBuvo. THY ki dAovatav
ovdets av ioe TOV ETEPWW a.
"EreAcdta 8° 6 IIv@aydpas rotrov tov tpomov.
ouvedpevovTos pera TeV our Jwv ev TH MtAwvos
oixia [rovrov], b7o Twos THY pn Tapadoxns
agwnbévrov dua plovov drompnalhvar THY otktay
ouveBn: Twes 8 adtods tovs Kpotwriatas TobTo
mpaéat, Tupavvidos emifeow evAaBoupevous. TOV
67) ITu8ayopav Kkatadnpbjnvar OveftovTa Kal mpds
TWt Xwpiw YEVOMEVOS TANpEt KUGLOV, iva [adrot |
EOTN, ElTWV ahdvat 6 av paddrov 7 TATHOAL [avarpe-
Oyvac 5é€ Kpetrrov 7) Aadtjoa|: Kat wde mpos Tov
StwkovTwy amoodaynvat. ovTw € Kal Tovs
¢ In the account which follows two passages should be
distinguished: (1) cuvedpevovros . . . avvéBy, and (2) otrw
dé kal... (§ 40) dowrjoav7a. A similar combination of
Neanthes and Dicaearchus is found in Porphyry, Vit. Pyth.
55 sqq., Neanthes apparently insisting on the absence, ane
Dicaearchus on the presence, of the master at the time when
the brotherhood were attacked and scattered. Jamblichus,
Vit. Pyth. 251 sq., cites Nicomachus, whose version agrees
with that of Neanthes.
> This passage, partly in direct (yevduevos, éorn, eimadv)
and partly in reported speech (xaradypOjvat, amocgayjvat),
receives some light from the story of Myllias and his wife
Timycha as given by Iamblichus, Vit. Pyth. 189-194, on the
authority of Hippobotus and Neanthes (ef. also Porphyry,
Vit. Pyth. § 61, where the story of Damon and Phintias is
said to have been transferred by Hippobotus and Neanthes.
354:
WITI. 38230. PYTHAGORAS
Were suffered to dine with King Pluto, which was for their
piety’s sake.
B. What an ill-tempered god for whom such swine, such
creatures good company make ;
and in the same later:
Their food is just greens, and to wet it pure water is all
that they drink ;
And the want of a bath, and the vermin, and their old
threadbare coats so do stink
That none of the rest will come near them.
Pythagoras met his death in this wise. As he
sat one day among his acquaintances at the house of
Milo, it chanced that the house was set ablaze out
of jealousy by one of the people who were not
accounted worthy of admittance to his presence,
though some say it was the work of the inhabitants
of Croton anxious to safeguard themselves against
the setting-up of a tyranny. Pythagoras was caught
as he tried to escape; he got as far as a certain
field of beans, where he stopped, saying he would
be captured rather than cross it, and be killed
rather than prate about his doctrines; and so his
pursuers cut his throat.? So also were murdered
to the same trusty pair, Myllias and Timycha). The story
in lamblichus represents a band of Pythagoreans pursued
by a tyrant’s myrmidons and caught in a plain where beans
were growing, all of them preferring to die where they stood
rather than trample on the beans; but this story might be
located anywhere. It has nothing inherently to do with
the end of Pythagoras. What remains, rov 6é II. xara-
AnPOjvar deEcdvTa, may be compared with Porphyry, Vit.
Pyth. § 57, where we are told that the disciples made a
bridge of their own bodies over the fire and thus the master
escaped from the burning house but, in despair at the
extinction of his school, chose a voluntary death. The
words ofrw 6€ which follow come in awkwardly, as they are
separated from the sentence about the fire.
3995
40
41
DIOGENES LAERTIUS
mAelous THY EeTaipwr atTod diaPfaphvat, ovTas
Tpos. Tous TeTTapaKovTa: duapuyetv O° oAiyous,
av nV Kal "Apyim7os 6 Tapavtivos cat Adots 6
TIPOELPNLEVOS.
Onoi dé Atxaiapyos tov IIvGaydpav amobaveiv
KatapuyovTa eis TO ev Metamovtiw tepov tTav
Movodv, rerrapaKxovT nuéepas acitjoavta. “Hpa-
KActons o€ dyow ev TH TaV Larvpou Piwy emitopn
pera, TO Oaxar Mepexvdnv ev Anrw emravedGeiv
ets “ItaAtav Kal * * mavoarotay evpovta KvAwvos
tot Kpotwriatov ets Mertazovtiov dtae&eAbetv
Kakel Tov Btov KaTaot pera aowtia, p17) BovAdjevov
Tepaitéepw Cnv. "Eppummos d€ dnot, ToAepouvTw
“Akpayavtivwy kal Lupakogiwy, efeAev TOV
[lvfayopav ETA TOV ouvn Gov Kab Tpooripat
TOV “Akpayavtiva TpomAs de yevoperns TEpt-
KaUTTOVTA avTOY THY THY KUaUwY yYwWpav a0
tov Lupaxociwy avaipePnvar: tovs te Aowmouvs,
ovTas TpOs TOUS TEVTE Kal TpLaKovTa, ev TapavTt
KatakavOyvar, OéAovtas avtimoAitevecbar Tots
TPOEOTAOL.
Kat aAdo rt Tepl ITvfayopou gjow o 0 “Eppumros.
[Aeyet yap | ws yevopevos ev ‘Tradig KaTa yijs
olkioKov Trowmoae Kal TH pentpl évreiNarro Ta
ywopeva els deATov ypadew onpecouper ny KQL TOV
Xpovor, ETTELTA, Kabevat atta €or av aveddn.
TovTo Toimnoar THY pntépa. Tov de Ilvbayopay
peta xpovov aveAMeiv toxyvov Kat KateoKedeTev-
pevov: etaeAbdvTa tT els THY exKAnotay dacKew
ws adixrar €€ adov: Kal 67 Kal dveyivwoKev avrots
Ta ovpBeByKdra. ol Oe TALVOMEVOL Tots Acyoevors
edaKpuov TE KaL Muwlov Kal emioTevoy eEivat TOV
356
VIII. 39-41. PYTHAGORAS
more than half of his disciples, to the number of
forty or thereabouts; but a very few escaped,
including Archippus of Tarentum and Lysis, already
mentioned.
Dicaearchus, however, says that Pythagoras died a
fugitive in the temple of the Muses at Metapontum
after forty days’ starvation. Heraclides, in his Epi-
tome of the Lives of Satyrus, says that, after burying
Pherecydes at Delos, he returned to Italy and, when
he found Cylon of Croton giving a luxurious banquet
to all and sundry, retired to Metapontum to end his
days there by starvation, having no wish to live
longer. On the other hand, Hermippus relates that,
when the men of Agrigentum and Syracuse were at
war, Pythagoras and his disciples went out and
fought in the van of the army of the Agrigentines,
and, their line being turned, he was killed by the
Syraeusans as he was trying to avoid the beanfield ;
the rest, about thirty-five in number, were burned
at the stake in Tarentum for trying to set up a
government in opposition to those in power.
Hermippus gives another anecdote. Pythagoras,
on coming to Italy, made a subterranean dwelling
and enjoined on his mother to mark and record all
that passed, and at what hour, and to send her notes
down to him until he should ascend. She did so.
Pythagoras some time afterwards came up withered
and looking like a skeleton, then went into the
assembly and declared he had been down to Hades,
and even read out his experiences to them. They
were so affected that they wept and wailed and
looked upon him as divine. going so far as to send
Ror
42
43
DIOGENES LAERTIUS
lIv@ayopav Oetdv twa, wore Kai Tas yuvatkas
avT®@ mapadotvar, ws Kat pabnoopevas TL TOV
abrov: as kat [[vOayopikas KAnOjvar. Kat TadrTa
pev 0 Eppirrzos.
"Hy 6€ 7H Ilv8aydpa Kai yuvi, Ocava ovopa,
Bpovrivou Tob Kpotrwvarov @uyarnp: ot oe,
yuvatka pev eivas Bpovrivov, pabrrprav dé I{v6-
aydpov. Av ad’tT@ Kat Ouyarnp Aapo, as pyau
Adors ev emaToA ™H mpos “Immagov, mept ITvd-
aydpov A€ywv ovtws: “ Adyovrt b€ moAAol TU Kat
Sapoctg diAocodgerv, OrrEp amagtiwce I[v@aydpas,
Os yé ToL Aapot 7h éavTod Ouvyarpt TapaKkara-
Oéuevos Ta dropvapata eméokae pndevi TAV
€KTOS TGS OlKias Tapadloouev. a Oe Suvapeva
Toa Xpaparov dmodidocbat TWS Adyws ouK
eBovAdbn: meviay d€ Kal Tas TO Tarr pos em-
oxdyfas evopile ypvo® Tiyuwrépas Auev, Kal
Tadra yuvd.
*Hv cat TnAavyns vios abrots, 6s Kat dued€EaTo
TOV TaTépa Kal Kata Twas “Eumedokdéovs xab-
4 e 4 / / U 4 3
nynoato- ‘ImmdBords yé tot dyot A€yew *Epzredo-
/
Kréa.,
TiAavyes, KAuTé Kotpe Oeavods IlvGayopew Te.
ovyypappa O€ ipeperat | tod. TnAavyous ovdev,
Tas OE HAT pos avtod. Oeavods Twa. adda Kal
acw attyyv éepwrnfeicay mooraia yuvn ar’
> A 4 / 6s 6D A A lanl 9g /
avopos Kalapever, fava, “‘amo prev Tod tdtov
> A A an > / 3 4 a
Tapaxphya, a70 d6€ Tot aXXotpiov ovdémoTe.
TH be mpos Tov ldwov avdpa pehdovon mopevecba
Tapyver apa Tots evovpacr Kal THY aioxuvyy
avoTiMecOar, aviotapevny te maAw ap advrotow
358
VIII. 41-43. PYTHAGORAS
their wives to him in hopes that they would learn
some of his doctrines; and so they were called
Pythagorean women. Thus far Hermippus.
Pythagoras had a wife, Theano by name, daughter
of Brontinus of Croton, though some call her
Brontinus’s wife and Pythagoras’s pupil. He had
a daughter Damo, according to the letter of Lysis
to Hippasus, which says of him, “I am told by many
that you discourse publicly, a thing which Pythagoras
deemed unworthy, for certain it is that, when he
entrusted his daughter Damo with the custody of
his memoirs, he solemnly charged her never to give
them to anyone outside his house. And, although
she could have sold the writings for a large sum of
money, she would not, but reckoned poverty and her
father’s solemn injunctions more precious than gold,
for all that she was a woman.”
They also had a son Telauges, who succeeded his
father and, according to some, was Empedocles’
instructor. At all events Hippobotus makes Em-
pedocles say @:
Telauges, famed
Son of Theano and Pythagoras.
Telauges wrote nothing, so far as we know, but his
mother Theano wrote afew things. Further, a story
is told that being asked how many days it was
before a woman becomes pure after intercourse, she
replied, “ With her own husband at once, with
another man never.” And she advised a woman
going in to her own husband to put off her shame
with her clothes, and on leaving him to put it on
SO nl SUD,
359
DIOGENES LAERTIUS
dvadapu ave. epwTnetoa, mota; edn, Tatra
du a yuvy KeKAnuat.
44 ‘O & odv IIv@aydpas, ws pev ‘Hpandeidns
dyow o Tot Lapamiwvos, oydoynKovrovTns ETeE-
AevTa, KaTa THY toLav drroypapnv Tav nALKL@Y’
ws On 0s mhetous, eT? Biovs eVEVI}KOVTO.. Kal
nav eatw eis avTov Temalypéva oUTWS ExXOVTA’
ov [4ovos epipvxov atrexes yépas, adda Kal nets:
Tis yap 6s euydywv aparo, IIvdayopa;
adn’ érav en 7 TL Kab orn OA Kal ado87,
67 TOTE Kal pvynv ovK Exov eobiopmer.
ado:
nv apa [vbayopns Totos copes, WOTE [ev AUTOS
/
Tay pavew KpeL@v Kat déeyev ws dduxov,
4 ” N
oirilew 5° addous. ayaa copov adros eda pev
3 > A v > > \ yA e) > A
odK adiKetvy, adXous 0° a’ros ETevy adie.
45 kat aAdo°
Tas ppevas nv eOéAns Tas ITvbayopao vonoar,
aamidos Evgopfov Prefov ES oppadov.
pyat yap otros, "Eywyv fv mpoBpotos: os 6 OTe
odK Hy,
dackwv ws Tis Env, ovTIs Env OT ENV.
\ ” ¢ P] f
Kal adAAo, ws éereAevTa’
ba] ” 4 , 4 / >? ,
ai, al, Ilufaydpns ri rocov Kuadpovs eoePacbn;
Kat Gave hoirnrats appuya Tots tovocs.
Xwplov Hv Kvdwv: va py TovTous b€ TaTHON,
> > , , > : a) 4
e€ “Axpayavtivwv Katbav’ evi Tprodw.
"Hrpale 6€ Kal Kata Thy e€nxoorny ‘Odupmiada,
360
Vil. 48-45. PYTHAGORAS
again along with them. Asked “ Put on what?”
she replied, “ What makes me to be called a
woman.”
To return to Pythagoras. According to Heraclides,
the son of Serapion, he was eighty years old when
he died, and this agrees with his own description of
the life of man, though most authorities say he was
ninety. And there are jesting lines of my own upon
him as follows ¢:
Not thou alone from all things animate
Didst keep, Pythagoras. All food is dead
When boil’d and bak’d and salt-besprinkle-ed ;
For then it surely is inanimate.
Again °:
So wise was wise Pythagoras that he
Would touch no meats, but called it inipious,
Bade others eat. Good wisdom: not for us
To do the wrong ; let others impious be.
And again ¢:
If thou wouldst know the mind of old Pythagoras,
Look on Euphorbus’ buckler and its boss.
He says “‘ I’ve lived before.” If, when he says he was,
He was not, he was no-one when he was.
And again, of the manner of his death ¢:
Woe! Woe! Whence, Pythagoras, this deep reverence
for beans? Why did he fall in the midst of his disciples?
A bean-field there was he durst not cross; sooner than
trample on it, he endured io be slain at the cross-roads
by the men of Acragas.
He flourished in the 60th Olympiad ¢@ and _ his
© Mth. Palevii, 121. > Anth, Plan. v. 3%.
¢ Anth. Plan. v. 35. @ Anth. Pal. vii. 122.
€¢ 540-536 p.c. Cf. Clem. Alex. Strom. i. 65 ‘‘in the 62nd
Olympiad ”’ [532-528 s.c.], eight years later, and contem-
porary with Polycrates of Samos.
361
46
47
DIOGENES LAERTIUS
Kal avTod TO ovoTHua Siepeve expt yevedv evvea
n Kat d€xa’ TeAevTator yap éyévovto trav IIv0-
ayopeiwy, ots Kat ’Aptotd€evos elde, Hevodiros
Te 0 Nadkideds azo Opakns cai Davrwv 6 DAractos
\ IT , \ ~ \ 4
kat “Eyexparns kat AvoxdAfs Kat LloAvpvaoros,
DAracior Kai adroi. joav 5° axpoatait D.roAaov
Kat Evpvrov tav Tapavrivwy.
4 \ / , \ \
Teyovact 5€ IIvfaydpar rérrapes mept ovs
? \ , > \ 3 > 3 / > lé
avToUs xpovous, ov moAv am’ aAAnAwY amexovTes:
eis pev Kpotwviatns, Tupavyekos avOpwros: eTrepos
DAtacios, cwuaokynrys, [dAeiaTns, ws daci TwWes |°
tpitos ZaxvvOtos: téraptos avTos obTos, ob} dacw
> 3 / ~ Xr 4 > ~ } d Ud
elvat tTamoppyta THs dtAocodias: [atr@v d.ida-
> 79 @ \ \ ? \ ” A
oxados:] ef od Kai ro Adros eda mrapoitaKov
9 A / io e \ \ eM» 3 \
ets Tov Biov HADev. ot 5é Kat aAAov avdpravToTroLov
‘Pnyivov yeyovévac daot IIvfaycpav, aparov
SoxodvTa pu0uot Kal ovppetpias éoroxacbat:
\ »” > \ , \ (7)
Kat GdAdov avdptavromo.ov Lajwov' Kal ETEpOV
pyropa poxOynpov: Kat tarpov addov, ta epi
KnAns yeypadora Kai Twa mept “Opnpov ovr-
TeTaypévov: Kal erepov Awpixa mempaypatevjevov,
e tA e A > bé be
ws Atovdovos LoTopel. Epavoo évns O€ yat,
Kalo Kat DaBwpivos ev TH dydon Ilavrodamijs
voropias mapariferat, TodTov eivat Tov mpGirov
évréyvws muKTevoavTa emi THS Oydons Kal TET-
tapaxooTns *“OAvumiados, KounTHv Kat adAoupyida
hopotvra: éxxpilévta 7 é€x TOV Taldwy Kat xAEva-
obévra avrixa mpooPivat TOUS avopas Kau vuK AOL.
48 SyAoiv dé Toro Kal Tovmiypappa Omep ETOLNGE
Ocairnros:
362
VII}. 45-48. PYTHAGORAS
school lasted until the ninth or tenth generation.
For the last of the Pythagoreans, whom Aristoxenus
in his time saw, were Xenophilus from the Thracian
Chaleidice, Phanton of Phlius, and Echecrates, Diocles
and Polymnastus, also of Phlius, who were pupils of
Philolaus and Eurytus of Tarentum.
There were four men of the name of Pythagoras
living about the same time and at no great distance
from one another: (1) of Croton, a man with
tyrannical leanings ; (2) of Phlius, an athlete, some
say a trainer; (3) of Zacynthus; (4) our subject,
who discovered the secrets of philosophy [and taught
them], and to whom was applied the phrase, ‘ The
Master said” (pse dizit), which passed into a
proverb of ordinary life. Some say there was also
another Pythagoras, a sculptor of Rhegium, who is
thought to have been the first to aim at rhythm and
symmetry ; another a sculptor of Samos; another
a bad orator; another a doctor who wrote on hernia
and also compiled some things about Homer; and
yet another who, so we are told by Dionysius, wrote
a history of the Dorian race. -Eratosthenes says,
according to what we learn from Favorinus in the
eighth book of his Miscellaneous History, that the
last-named was the first to box scientifically, in the
48th Olympiad,? keeping his hair long and wearing
a purple robe; and that when he was excluded
with ridicule from the boys’ contest, he went at
once to the men’s and won that; this is declared
by Theaetetus’s epigram ? :
¢ 588-584 B.c. >. Amth. Plam. tiie35.
DIOGENES LAERTIUS
Huéayopny Twa, [udayopyy, w Eeive, KOUNTHY,
gOopevov TUKT IY EL Katexets Ldpuvov,
Ilubayopys € eyo eu’ Ta 0 epya jLou el TW Epoto
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THs palnpwarinhs vAns, é€mt mAdov dé LwKparny
KQL TOUS exe) mAnovdcavras, Kal peTa TAUT
"AptototéAnv Kal Tovs aTwiKoUs.
> \ \ \ \ > \ ~ > /
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KOOLOV Kal THY yhv oTpoyyvAnv: ws dé OeddpacTos,
, e A / € } 7
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pac avtimaparaccecdar KvAwva xabamep *Avti-
Aoxov UwKparer. :
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eX€yeTo 70 EeTtiypappa:
e f 3 3 J A w
obTos muKTevawy €s “OAvpmia travow avyBos
nAvbe Ilubaydopns 6 Kparew Udpuos.
0 d€ piAdcogos Kal Woe EmreaTetre:
IIu@ayopns *Ava€ever.
“ Kai av, ® A@ore, et undev apetvwn Hs ITvbaye-
pew yevenv Te Kal KA€os, wEeTAaVacTas av olyEO EK
MiAjrou: viv 6€ KaTeptKer oe 1 TaTpdoUev evKdAeLa,
Kal ewe O€ av KateipuKey “Avatysever éoxota.
> A e aA e > , \ / > u > A
El O€ UpEls OL OvyLGTOL Tas TOALaS EKAEifeTE, ATO
pev avtéwy 6 KdopL0s alpeOjoeTar, emiKWwduVdTEpa
> x. A \ b) / ” A 3 N \ 3
500 auTjo. Ta ek Miydwv. ovre d€ ater Kadov atfepo-
Noyéew pedcdwvdv re elvat TH maTpid. KadAAov.
¢ As Favorinus seems to have paid special attention to
discoveries and the invention of names (ef. ii. 1, 20, viii.
364
VIII. 48-50. PYTHAGORAS
Know’st one Pythagoras, long-haired Pythagoras,
The far-fam'd boxer of the Samians ?
I am Pythagoras: ask the Flians
What were my feats, thou’lt not believe the tale.
Favorinus says that our philosopher used definitions
throughout the subject matter of mathematics ; their
use was extended by Socrates and his disciples, and
afterwards by Aristotle and the Stoics.
Further, we are told that he was the first to call
the heaven the universe and the earth spherical,¢
though Theophrastus says it was Parmenides, and
Zeno that it was Hesicd. It is said that Cylon was
a rival of Pythagoras, as Antilochus ° was of Socrates.
Pythagoras the athlete was also the subject of
another epigram as follows ¢:
Gone to box with other lads
Is the lad Pythagoras,
Gone to the games Olympian
Crates’ son the Samian.
The philosopher also wrote the following letter :
Pythagoras to Anaximenes.
“wiiven you;O»most excellent of men, were you
no better born and famed than Pythagoras, would
have risen and departed from Miletus. But now
your ancestral glory has detained you as it had
detained me were I Anaximenes’s peer. But if you,
the best men, abandon your cities, then will their
good order perish, and the peril from the Medes will
increase. For always to scan the heavens is not
well, but more seemly is it to be provident for one’s
12, 47, ix. 23, 34), it seems likely that he is our author’s
acum here; so probably a different book of Favorinus
is cited.
> Apelt suggests Antiphon, comparing Xen. Jem. i. 6.
¢ Hath. Plan. iii. 16.
365
51
52
DIOGENES LAERTIUS
Kal éyw dé ov mavTa TEpl TOUS E“ewuUTOD pUOoUS,
> ‘ ‘ 3 / “A , b) > /
aAAa Kat ev Todepo1s OVs dtadepovow és adAjdous
"Tradidrar.’’
"Exrevon de zept [lvfayopov OveAnAvGapsev, Puteov
Trepl Ttav eMoyipwv IlvOayopindv-: eB” ovs mrept
TOV oTopadnv KaTa Twas PEepopeveany: eer
ovTws e€aouev THY dtadoynv Tov akiwv Adyou
ews “Emixovpov xala Kal mpoeipnKkapev. mept bev
ovv Mceavoids kat TrdAavyous derAéypeba: AexTéov
dé vov mept “EyzredoxA€ovs mp@rov' Kata yap
twas IIv@aydpou diujKovgev.
Ked. 8’. EMITEAOKAH®
"EuzedoxAjs, ws dnaw “InmoBotos, Métwvos
nv vios Tod ‘Eumedoxdéovs, “Axpayavrivos. To
5° advo Kat Tipaios ev TH mevTeKaideKaTn Tov
‘loropi@v <Aéyer mpoctoTtop&v> ezionwov avdpa
yeyovevat Tov “EumedoxAea tov mammov Tod TonTod.
a Kat “Eppuimzos Ta abra TovTw dnoiv. opoiws
at “Hpaxdeidns ev T@ Ilepi voowr, oTt Aaumpas
re oiKias inrotpopnkdros Tob mammov. Xéyet Oe
Kal ‘Eparootevns ev tots *Odvpmtovixats THY
mporny Kat €BoouynkooT HY ‘Ohvpreada VEVLKTKEV AL
tov tod Mérwvos aatépa, paptupt ypwevos
"AptototéAe. "“AzroAAddwpos 6 6 ypappmatiKds
év Tots Xpovixots drnow ws
jv pev Mérwvos vids, ets d€ Ooupiovs
avrov vewotl mavTeA@s exTLiapEevous
<o> Tradxos édOeitv dow.
366
VIII. 50-52. PYTHAGORAS—EMPEDOCLES
mother country. For I too am not altogether in
my discourses but am found no less in the wars
which the Italians wage with one another.”
Having now finished our account of Pythagoras,
we have next to speak of the noteworthy Pyth-
agoreans; after them will come the philosophers
whom some denominate “ sporadic "’ [2.e. belonging to
no particular school]; and then, in the next place, we
will append the succession of all those worthy of notice
as far as Epicurus, in the way that we promised.
We have already treated of Theano and Telauges :
so now we have first to speak of Empedocles, for
some say he was a pupil of Pythagoras.
CuapTeR 2. EMPEDOCLES (484-424 B.C.)
Empedocles was, according to Hippobotus, the son
of Meton and grandson of Empedocles, and was a
native of Agrigentum. ‘This is confirmed by Timaeus
in the fifteenth book of his Histories, and he adds
that Empedocles, the poet’s grandfather, had been
a man of distinction. Hermippus also agrees with
Timaeus. So, too, Heraclides, in his treatise On
Diseases,? says that he was of an illustrious family,
his grandfather having kept racehorses. Eratosthenes
also in his Olympic Victories records, on the authority _
of Aristotle, that the father of Meton was a victor
in the 71st Olympiad.2 The grammarian Apollo-
dorus in his Chronology tells us that
He was the son of Meton, and Glaucus says he went to
Thurii, just then founded.¢
ay, Gis ’ 496 B.c. ¢ 445-444 B.c.
367
DIOGENES LAERTIUS
ei?’ bmoPas:
ot 0 ltaoTopobyTes, Ws Tepevyws olkoberv
els Tas LupaKovoas per EKELVWY emoAepLet
7™pos ‘A@nvaous Epol ne Tedéws ayvoetv
oKovow: 7 yap ouKeT ay TravTeA@s
UTEPyEeynpaKkws, OEP ODYL HaiveTat.
> / \ b / ”? € /
AptorotéAns yap atrov, ett te ‘Hpakdeldns,
e ? > ~ A / ¢€ \ \
e€nKovTa eT@v pyat TeTeAcuTHKEVaL. O SE <THV>
/ \ e \ > 7 A
pay Kat eBdounKkooTny “OdAvumidda veriknkws
, / > ¢ ta
KéeAnTL TOUTOUV TaTTOS HY OjLWVYLpPOS,
ef 3 isd N A li e \ ~ 3 lA
wot aua Kat Tov xpovov viro Tot “AzroAAodapou
onpatveoba.
53 Latupos 6 ev tots Brows dyno ote “EumedokdAns
e\ \ Ss 3 4 / \ \ 3 \
vios pev nv “E€awérov, Kkatédume b€ Kal avTos
e\ 3 / > / ~ 3 ~ 3 hi A
viov “E€aiverov: emt te THS adtns *OAvpmddos Tov
pev imma KeAqre VEVUKNKEVAL, Tov 6 viov avrTod
man UE ws ‘HpaxAecdns ev TH Emrouy, Opope.
eyo 6° edpov ev Tots ‘Yrropyjpace MaBwpivov ort
kat Botv efvae tots JDewpots 6 “EumedoxAjs ék
péduTos Kat adAditwv, Kat adeAdov eaye Kadd-
, J >) e / ~ 3 ~
KpaTiony. TrAavyns 5° o ITubayopou mats ev TH
Tpos DiAcAaov emaToAy dyno. tov “EumedoxAéa
‘Apxwop.ov eivae viov.
54 “Ore 6° wv “Axpayavtivos ex LuxeAdlas, adros
evapxopevos TaV Kabapyuav draw:
® pido. ot peya aotu Kata Eavbob ’Axpayavtos
vaieT av axpa modes.
KQL TA [LEV TrEpL TOU yevous avToU Tae.
> ~ > 3 \ / / \ ~
Akotoa 6° atrov [Iv@aydpov Tipwaios dia Tis
368
VIII. 52-54. EMPEDOCLES
Then farther on he adds:
Those who relate that, being exiled from his home, he
went to Syracuse and fought in their ranks against the
Athenians seem, in my judgement at least, to be completely
mistaken. For by that time either he was no longer living
or in extreme old age, which is inconsistent with the story.
For Aristotle and Heraclides both affirm that he
died at the age of sixty. The victor with the riding-
horse in the 71st Olympiad was
This man’s namesake and grandfather,
so that Apollodorus in one and the same passage
indicates the date as well as the fact.
But Satyrus in his Lives states that Empedocles was
the son of Exaenetus and himself left a son named
iixaenetus, and that inthe same Olympiad Empedocles
himself was victorious in the horse-race and his son
in wrestling, or, as Heraclides @ in his Epitome has it,
in the foot-race. I found ® in the Memorabilia of
Favorinus a statement that Empedocles feasted the
sacred envoys on a sacrificial ox made of honey and
barley-meal, and that he had a brother named
Callicratides. Telauges, the son of Pythagoras, in
his letter to Philolaus calls Empedocles the son of
Archinomus.
That he belonged to Agrigentum in Sicily he
himself testifies at the beginning of his Purifications ¢
My friends, who dwell in the great city sloping down to
yellow Acragas, hard by the citadel.
So much for his family.
Timaeus in the ninth book of his Histories says he
@ 7.e. Heraclides Lembus.
taCy. Introd. psx. ¢ Fr. 112 D.
VOL. Il OT 369
DIOGENES LAERTIUS
evaTys voTtopet, Aéywv oTt Katayvwobets emt
AoyokAoTia Tore, Kaba Kat HAdtwv, tov oywv
> , , ~ \ \ 3 A
eKwAvVOn peTexew. pevnobar Sé Kal adrov Ilv8-
ayopou AéyovTa:
a
/ ) , 7 ok , 2 7
nv de TLS EV KELVOLOLVY AVIP TEPlLWALa ELOWS,
a
ds 67) eNKLOTOV TpaTridbwy exTHGATO TrACDTOV.
¢ \ ~ 3 A > \ 4 >
ot d€ todto eis Ilappevidny atdrov éyew ava-
hépovTa.
55 noi de Nedv@ns 6 OTL PEXpe @.AoAdov Kat ’Epze-
doxd€ous eKOLVOVOUY ot Iv8ayopexot TOV Aoyuv.
emet 0 adtos Oia THS ToUjoews edONJLOGiwoev avTa,
vopov eGevro pyndevi peTadwoew emoToi@. TO O
av7vo Kat [Adtwva mabetv dao Kal yap ToOTOV
kwAvOfvac. Tivos pevTou ye adrav NKOUVGEV O
"Epmredoxdjs, ovK etme: TH yap TEpupepopLevnv
ws TyAavyous emLaToAny oTt Te petéayev ‘I7-
macov Kat Bpovrivov, uy etvar a€tdmoTov.
‘O d€ Ocodpaoros [Tappevidov gyot CnAwray
avrov yeveoda Kal poyenT ny év Tols Troupact’ Kal
yap exevov ev emeou tov Ilepi pvoews e€eveyKety
? iZ4 \ 3 U ay
56 Aoyov. “Epytmmos dé od Ilappevidov, Fevo-
pavous S€é yeyovévar CnAwriv, @ Kat ovvdcatpipat
Kal ppnoacbar tiv émozrolav: voTepov de Tots
Ilu@ayopuxots evrvyetv. “AAKiddyas 8° ev TH
DMvoikd dnow kata tTovs avtovs xpovovs Zjvwva
i) 5 re > a II ‘Oo iQ’ o
pmedoKAda axotoat Ilappevidou, cif” vore-
pov amoxwpjnoa, Kat Tov pev Znvwva Kat totav
~ \ A >) / ~ \
\ocodjoa, tov d¢€ *Ava€ayopov dtakotoa Kat
@ Fr, 129 D.
370
VHT. 54-56. EMPEDOCLES
was a pupil of Pythagoras. adding that, having been
convicted at that time of stealing his discourses, he
was, like Plato, excluded from taking part in the
discussions of the school; and further, that Iim-
pedocles himself mentions Pythagoras in the lines ¢:
And there lived among them a man of superhuman know-
ledge, who verily possessed the greatest wealth of wisdom.
Others say that it is to Parmenides that he is here
referring.
Neanthes states that down to the time of
Philolaus and Empedocles all Pythagoreans were
admitted to the discussions. But when Empedocles
himself made them public property by his poem,
they made a law that they should not be imparted
to any poet. He says the same thing also happened
to Plato, for he too was excommunicated. But
which of the Pythagoreans it was who had Empedocles
for a pupil he did not say. For the epistle commonly
attributed to Telauges and the statement that
Empedocles was the pupil of both Hippasus and
Brontinus he held to be unworthy of credence.
Theophrastus affirms that he was an admirer of
Parmenides and imitated him in his verses, for
Parmenides too had published his treatise On Nature
in verse. But Hermippus’s account is that he was
an admirer not so much of Parmenides as of Xeno-
phanes, with whom in fact he lived and whose
writing of poetry he imitated, and that his meeting
with the Pythagoreans was subsequent. Alcidamas
tells us in his treatise on Physics that Zeno and
Empedocles were pupils of Parmenides about the
same time, that afterwards they left him, and that,
while Zeno framed his own system, Empedocles
became the pupil of Anaxagoras and Pythagoras,
S71
57
58
59
DIOGENES LAERTIUS
fe ~ ~
IIu@ayopou: Kat tod pev tHv cepvornta CynAdoat
Tob Te Biov Kai TOU ayynpaTos, TOU bé THY dvoto-
Aoytav.
? A “A ~
AptototéAns 8 é€v 7@ LodiorH dyot wpatov
3 4 e A e aA 4 A
Eumedokr€a pyntopuxny evpeiv, Zyvwva de d1a-
4 > A ~
Aextixnv. ev d€ 7H Ilepit mornradv dnow 6te Kat
¢ \ e 3 ~ \ \ \ \
Opnpikos 0 *EumedoxAs Kal Sdewos mept THv
a 4 A
ppacw yéyovev, petadopntiKds TE WY Kal Tots
adAois Tots mEpl ToLNnTLKHY emLTEvypacL XpweEVos’
A 4 ~A
Kat d.oTe yparbavtos atrod Kai adda mounpata Thy
A ave, 4 A 4 > > 4
Te TOU =épEov didBaow Kai mpooipov ets >“AmoA-
Awva, 7Ta00’ VaTepov KaTéKavaev adeAdyH Tis adTod
av 4 (<4 ¢ 7 \ A ,
(7 Guyarnp, WS gnow lepavupos), TO {Lev TpoOt-
pucov akovoa, 7a de [lepoixa BovdAnfetoa dia TO
> i > / 4 A fd
ateXetwra eivat. Kaflordov d€ dna Kat "pov ae
3 A 4 \ 7 e 4 >
auTov ypawat Kat moAiTLKOUS: HpaxActons -)
Tob Lapamiwvos € ETEpoU gnaw elvat Tas rpuiyepSias.
lepw@vupos d€ Tplol Kal TeTTApaKOVTa pyow
evretuynKevat, NeavOns de véov ovTa yeypadevar
\ A ¢€
TaS Tpaywolas Kal avTa@v énmTa’ evTeTUYNKEVAL.
Myo. d€ Ldtupos ev rots Biows Sti Kal tatpos
jv Kal pytwp aptotos. L'opyiay yotv tov Aeov-
tivov avtod yevéobar pabyrnv, avdpa vrepéxovrTa
év pntopikn Kat Téyvnv amodeAourora: ov dnaww
> / > i A > 4 \ a
AmoAAddwpos ev Xpovixots evvea mpos ots
éxaTov €T7 Pidvat. Ttodrov Pdyaw o Latupos
Aéyew ws abros mapein TH ’EprredoxXet yonrevovre.
1AAG \ > \ } 4 ~ 4 3 N\A A
aAAa Kat abrov da THY Tonpatwr errayyeAdcobat
“A 4 A + 4 > e
TovTo Te Kal GAAa mAciw, du’ av prot:
1 girov érecra codd. : corr. Diels.
372
VIII. 56-59. EMPEDOCLES
emulating the latter in dignity of life and bear-
ing, and the former in his physical investiga-
tions.
Aristotle in his Sophist calls Empedocles the inventor
of rheteric as Zeno.of dialectic. In his treatise
On Poets he says that Empedocles was of Homer's
schoo] and powerful in diction, being great in
metaphors and in the use of all other poetical
devices. He also says that he wrote other poems,
in particular the invasion of Xerxes and a hymn
to Apollo, which a sister of his (or, according to
Hieronymus, his daughter) afterwards burnt. The
hymn she destroyed unintentionally, but the poem
on the Persian war deliberately, because it was
unfinished. And in general terms he says he wrote
both tragedies and political discourses. But Hera-
clides, the son of Sarapion, attributes the tragedies
to a different author. Hieronymus declares that he
had come across forty-three of these plays, while
Neanthes tells us that Empedocles wrote these
tragedies in his youth, and that he, Neanthes, was
acquainted with seven of them.
Satyrus in his Lives says that he was also a
physician and an excellent orator: at all events
Gorgias of Leontini, a man pre-eminent in oratory
and the author of a treatise on the art, had been
his pupil. Of Gorgias Apollodorus says in_ his
Chronology that he lived to be one hundred and nine.
Satyrus quotes this same Gorgias as saying that he
himself was present when Empedocles performed
magical feats. Nay more: he contends that Empe-
docles in his poems lays claim to this power and to
much besides when he says @:
or, Ui:
oo
60
61
DIOGENES LAERTIUS
Pappaka 5° doce yeyGou Kak@v Kal ynpaos aAKap
mevon], Emel povvep got eyo Kpavew Tade mavTa.
mavoets 0 AKapLaTwY avewy pévos, ol T Em yatav
opvUpevot Trvotato. KaTapOwvfovow apovpav™
\ , av > U f 7 > 9 4
Kal madw, nv ebéAnoba, waXivrita mvevpaTt ema€éets:
, o ee a ~ s > \
Onoers 8 €& GuBporo KeAawod Kaipiov avyjLov
b) , 4 A \ > b) ~ f
avOpwrots, Onoes d€ Kal €€ adypoto Pepetov
pevpata devdpedUpeta, Ta T allept varnoovrat,
d€ers 6° €€ ’Aidao KaTapOipevov pevos avdpos.
\ \ A 4 > a > 4 A
Dnoi 5é Kai Tipaos ev TH oKTwWKALOEKaTH KATA
moNovs TpoTous TePavacbat Tov avdpa. Kal yap
érnoiwy moTé ahodpHs mvevodvrwy ws Tovs
KapTovs Avptvar, KeAevoas Ovous eKdaphvar Kal
aoKovs Troinoa.” epi Tovs Aofovs Kal Tas aKpw-
petas Ovétewe mpos TO ovdAdafety TO mvedpua-
Angavros | d€ kwAvoavepav KAn Ojvae. “HpakAetdons
TE EV TH Tepe vOowY enor Kal Mavoavig bh -
nyjoacbat avrov Ta mEpl Thv amvouv. nv 8 o
[avoavias, os pnow “Aptoturmos Kal Series
épwevos adtot, @ 6 Kal 7a Llepi didcews
TpooTrepuwynKeyv OUTWS*
¢
Tlavoavin, od dé Krd61, Saidpovos ’Ayxitov vie.
2 \ A > f > > \ > }
GAAG Kal émtypappa Eels avTov emoinae:
Ilavoaviny int pov €TT@VULLOV "Ayyxitou viov
POT ‘AokAnmadyy TAT pts eOpepe Deda,
6s moAAovs poyepotot papatvoevous Kaparotot
horas anéaotpepev Depoehovyns advtwv.
\ ~ ” ¢ ‘H r ‘Ss \ aw,
THY YOUV G7TVOUV O PAKAELONS pyot TOLOUTOV TL
1 dpovpas Clem. Tzetz. Chil. 906.
2 roeicbac Cobet.
O74
VIII. 59-61. EMPEDOCLES
And thou shalt learn all the drugs that are a defence to
ward off ills and old age, since for thee alone shall I accom-
plish all this. ‘Thou shalt arrest the violence of the un-
wearied winds that arise and sweep the earth, laying waste
the cornfields with their blasts ; and again, if thou so will,
thou shalt call back winds in requital. Thou shalt make
after the dark rain a seasonable drought for men, and again
after the summer drought thou shalt cause tree-nourishing
streams to pour from the sky. Thou shalt bring back from
Hades a dead man’s strength.
Timaeus also in the eighteenth? book of his
ITistories remarks that Empedocles has been admired
on many grounds. For instance, when the etesian
winds once began to blow violently and to damage
the crops, he ordered asses to be flayed and bags to
be made of their skin. These he stretched out here
and there on the hills and headJands to catch the wind
and, because this checked the wind, he was called the
‘““wind-stayer.”’ Heraclides in his book On Diseases ®
says that he furnished Pausanias with the facts about
the woman in a trance. This Pausanias, according
to Aristippus and Satyrus, was his bosom-friend, to
whom he dedicated his poem On Nature thus ¢ :
Give ear, Pausanias, thou son of Anchitus the wise!
Moreover he wrote an epigram upon him ¢:
The physician Pausanias, rightly so named, son of
Anchitus, descendant of Asclepius, was born and bred at
Gela. Many a wight pining in fell torments did he bring
back from Persephone’s inmost shrine.
At all events Heraclides testifies that the case of
@ According to Beloch this should be the twelfth book ;
cf. inf. § 66.
bavae6 7 . Smt TD a Oi ur [oo 0) DF
276
SPS
62
63
DIOGENES LAERTIUS
elval, WS TplaKOVTA NuLéepas ovVTNpEly amvouv Kat
GOPUKTOV TO o@pa: obev Kal etmrev adrov Kat
in pov Kal pavtw, AapBavwv Gua Kal amo ToUTwY
TOV OTiXWV:
, ” \ a 3 4
@® didot, ot péya aorv Kata Eavbob ’AxpayavTos
/ 2 29) or 4 > ~ / ”
valeT av aKpa 7 Tones, avabay peAednpLoves Epywv,
YaipeT * eyo O° bpiv Jeos dpBporos, obKére Ovntos
mwAcdpat [ETA TAO TETYLEVOS, WOTEP EOLKG,
Tawlats TE TEplaTeTTOS OTEpeaiv TE Fadretots:
Totow ap’ <evT > av ixwpat és aorea THAcCOdoVTA,
> , 3 \ , u ¢ > & > @7
avopacw noe yuvarét, ceBiComa: ot O° ap emrovTat
puplot, e€epeovTes O77 pos KEepdos aTapmds:
Ol ev pavToovvewy KEexXpnuevol, ol 6 emt vovcwy
mavtolwy emvbovTo KAvew edynkea Bakw.
Méyav dé tov “Axpdyavta eimety dnow' eet
puupiddes avTov KaTwKouv odydonKovTa: Ofev Tov
"EprredokAda eimetv, TpudwvtTwv attav, “ "AKxpa-
yavtTivo. tpud@at pev ws avprov amolavovpeves,
otkias 6€ KatacKevalovTat ws mavTa TOV xpovoVv
Biwoopevor. ”
Adrovs d€ TovTovs Tovs Kabappovs [ev] "Odvp-
Tact papwojoa Aéyetar KAcowévy tov parbwoov,
ws Kal PaPupivos ev “Amopvynpovedpacr. pnat 0
avtrov Kal "ApiorotéAns éAcvlepov yeyovevar Kat
maans apxns aAddtpiov, et ye THv Bactretay adTa@
loopevny mapntyoato, Kalamep Eavlos ev Tots
1 After @not two mss. add Ilorayidd\a, which Diels explains
as the corruption of a marginal scholion recording a variant
‘* other copies read morayuév.” The reading morayév &dda is
actually found in two mss.
o'r. hie
® According to the vulgate, an unknown writer Potamilla
8)
VIII. 61-63. EMPEDOCLES
the woman in a trance was such that for thirty days
he kept her body without pulsation though she
never breathed; and tor that reason Heraclides
ealled him not merely a physician but a diviner as
well, deriving the titles from the following lines also ¢:
My friends, who dwell in the great city sloping down to
yellow Acragas, hard by the citadel, busied with goodly
works, all hail! I go about among you an immortal god,
no more a mortal, so honoured of all, as is meet, crowned
with fillets and flowery garlands. Straightway as soon as
I enter with these, men and women, into flourishing towns,
I am reverenced and tens of thousands follow, to learn where
is the path which leads to welfare, some desirous of oracles,
others suffering from all kinds of diseases, desiring to hear
a message of healing.
Timaeus explains that he called Agrigentum great,
inasmuch as it had 800,000 inhabitants.2 Hence
Empedocles, he continues, speaking of their luxury,
said, “The Agrigentines live delicately as if to-
morrow they would die, but they build their houses
well as if they thought they would live for ever.”
It is said that Cleomenes the rhapsode recited
this very poem, the Purifications, at Olympia*’: so
Favorinus in his Memorabilia. Aristotle too declares
him to have been a champion of freedom and averse
to rule of every kind, seeing that, as Xanthus relates
is the authority cited by Diogenes. Diels, however (/’rag.
der Vorsokr. ii.2 p. 196), prefers the reading of two mss.
moTamov GdXa (sc. Vrouvywara or dvriypagda Aéyer), regarding
this as derived from a marginal note which was afterwards
put in the text. In the Palatine ms. the gloss is orapév
dé\\o. Apelt, however, suggests or’ duéXe, not as a scholium,
but as part of the text.
¢ Cf. Athenaeus xiv. 620 d, whence it appears that the
ultimate authority is Dicaearchus; év ro ’ONvurixo, FHL.
ii. p. 249, fr. 47. Here again a citation from Favorinus
seems to disturb the context.
~=
aT
64
65
DIOGENES LAERTIUS
mmepl avrob A€yet, Thy Avro7nra dn Aovort mhéov
ayam7aas. Ta 0 atta Kat Tiparos elpnKe, THY
aiTiay aja mapareevos TOU On oT eKov elvat TOV
avépa. dynat yap o7t KAnOeis vad Twos TaY
dpxYovrwy <ws> mpoBatvovtos Tov deimvov TO TroTOV
ovK elaehépeto, THY adAwv' HnovyalovTwr, pLd0-
TOVI pws duarebets exeAevoev etapepew: 6 Oe
KeKAnnas dvapreveww Epy TOV THS Bovdjs & UmNpET HY.
ws € Tapeyéveto, eyeviOn ovptociapyos, Tot
KEKANKOTOS OnAovore (Karaoriaavros, és vrreypa-
PeTo Tupavvidos apxnv: exéAevae yap 7 mivew 7
kataxetobae Tis Keparfs. TOTE bey. ovv 0 “Ky -
medoKAns novyace: TH 5 voTEpaia eioayayay Ets
SucaornpLov dmeKTewe KaTaducaoas dpuporepous,
Tov Te KAnTOPA Kal TOV GUETOGiApyYOV. GpXT [EV
obv avT@ THs ToATEias TOE.
ITaAw 6 “Akpwvos TOU tar pod TOTTOV airobvros
Tapa THs Bovdjs Els KATACKEUHV TATPWOU pLV7)-
patos dua THY EV Tots tarpots aK poTyTa. TrapeABoy
6 "EumedoxdAns éexwdvoe, ta T aAAa Epi tooTHTOS
duadexOets Kal Tt Kal ToLodTOV epwryaas: “ Ti o
emuypayopev €Aeyetov; 7 TovTO;
+ ] \ wv 29 a \ ”
axpov tatpov “Axpwv’ ’Akpayavtivov tratpos “Akpov
KPUTTEL KpyLVOS AkKpos TaTpiOOSs aKpoTAaTNS.—
\ A \ , 4 ? ,
Ties d€ Tov SeVTEpoV OTixoV OUTW TpoPEepovTat,
3 4 ‘ ~ 7, wv ,
akpoTaTns Kopudys TUuBos akpos KaTéxeEL.
~ , U \ >
TovTO Twes Luypwvidov gaa eivar.
1 6’ d\Awy codd.: darradéwyv conj. Apelt.
Anth, Plane vor’
VIII. 63-65. EMPEDOCLIS
in his account of him, he declined the kingship when
it was offered to him, obviously because he preferred
a frugal life. With this Timacus agrees, at the same
time giving the reason why Empedocles favoured
democracy, namely, that, having been invited to dine
with one of the magistrates, when the dinner had
gone on some time and no wine was put on the table,
though the other guests kept quiet, he, becoming
indignant, ordered wine to be brought. Then the
host confessed that he was waiting for the servant
of the senate to appear. When he came he was
made master of the revels, clearly by the arrangement
of the host, whose design of making himself tyrant
was but thinly veiled, for he ordered the guests
either to drink wine or have it poured over their
heads. For the time being Empedocles was reduced
to silence ; the next day he impeached both of them,
the host and the master of the revels, and secured
their condemnation and execution. This, then, was
the beginning of his political career.
Again, when Acron the physician asked the council
for a site on which to build a monument to his father,
who had been eminent among physicians, Empedocles
came forward and forbade it in a speech where he
enlarged upon equality and in particular put the
following question : “‘ But what inscription shall we
put upon it? Shall it be this ?
Acron the eminent physician of Agrigentum, son of Acros,
is buried beneath the steep eminence of his most eminent
native” tity 2” ¢
Others give as the second line :
Is laid in an exalted tomb on a most exalted peak.
Some attribute this couplet to Simonides.
DIOGENES LAERTIUS
(dm th) ~ ~
66 “Yorepov 5° 6 *"EpredoKAns Kal TO TOV xiAiwv
abpo.ca KatéAvoe ovveoros emi €Ty Tpia, woTeE
oB povov jv Tav TAovoiwy, aAAa Kal TaY Ta
\ / 4 / / > “~ /
OnporiKa PpovovvTwy. oO ye ToL Tiparos ev 7H} vo
/ 4s b] =~
Kat up’, moAddKis yap adrod pvnpoveder, pyow
évavtiay éoynkévat yropnv adrov' tH modAureia
haivecbau: <éorw>*® dzov 8 adaldva Kat diAavTov
> ~ / aA ” A ~
év TH Toinoer [tor Tis av]: pyar yodr,
/ > 3 \ 5° ¢ A A \ 4 ? / @ \
yatper: eyw d° vuty Beds apBpotos, odKEéTt Fvntos
mwActuat,
Kal Ta €€ns. Kal” dv dé ypovov emednpwer OAup-
Tiacw, ematpodys néwotTo mAelovos, wore pn-
devos étépov pveiav yiveoBar ev rats optdAtats
tocavTny conv ’Euzredoxréovs.
aye 4 ~ 3 / >]
67 “Yortepov pévto. tot *“Axpayavtos oik<7>lo-
uLevov,® avtéaTynaay avTov 7H Kalodw ot TV ExPpayv
amoyovot dudtrep eis IleAomdvyncov amoxwpyoas
éreXeuTyGEv. od TapnKe 5° ode TodTov 6 Tiwwr,
> > #9) >] ~ / /
GAN’ &8 adbrot Kabamnterat A€ywv:
Kat "EpzredoxAns ayopaiwv
ee ¢ Soe / a 4
AnknTHs emewv’ ooa O° Eabeve, TOcaa SuetAev,
’ A Geeta > \¢ copes “\p
apxya@v os® dvebynk’ apxas emidevéas adAwv.
\ \ ~ tA ld / >? 3 ~ 4
Ilepi d€ tot Pavarou duadopos eat avrod Adyos.
1 After airov Diels proceeds: <éy> re 77 TronTela <Kail év TH
wowjoe.’ Omou mev yap KET pLov Kal €mvetk7> paiverGa, bmov 6é
aha fova kal piravurov [ev r7 moto): gyol yotv Kr.
2 éorw add. Richards, 3 oikifouévov vulg.: corr. Apelt.
4 rocodde elev vulg.: rooodd’ éethev Diels: récca dtetrev
Apelt. 5 dpxew, as Diels.
380
VIII. 66-67. EMPEDOCLES
Subsequently Empedocles broke up the assembly
of the Thousand three years after it had been set
up, which proves not only that he was wealthy but
that he favoured the popular cause. At all events
Timaeus in his eleventh and twelfth books (for he
mentions him more than once) states that he seems
to have held opposite views when in public life and
when writing poetry.* In some passages one may see
that he is boastful and selfish. At any rate thesé
are his words : ®
All hail! I go about among you an immortal god, no
more a mortal, etc.
At the time when he visited Olympia he demanded
an excessive deference, so that never was anyone
so talked about in gatherings of friends as Empedo-
cles.
Subsequently, however, when Agrigentum came
to regret him, the descendants of his personal
enemies opposed his return home; and this was
why he went to Peloponnesus, where he died. Nor
did Timon let even him alone, but fastens upon him
in these words : ¢
Empedocles, too, mouthing tawdry verses ; to all that had
independent force, he gave a separate existence; and the
principles he chose need others to explain them.
As to his death different accounts are given.
¢ This emphasis on the political leanings of Empedocles,
backed by the authority of Timaeus, looks strange after the
anecdote, also from Timaeus, of §§ 64, 65, nor is it clear that
the attack on the close oligarchical corporation of the
Thousand really took place at a later date (torepov). That
D. L. is working in two passages of Timaeus, in the second
of which the first is not pre-supposed, is an obvious sugges-
tion.
Peremte dD, ile rake gel DE
381
(<p)
co
69
DIOGENES LAERTIUS
°“H / \ \ \ \ ~ wv Ul
pakAeidys ev yap Ta TEpL THs amvou dinynoa-
e 20 4 @ > } An 3 r \
pevos, ws edo€ac8n *EuedonAfs amroatetAas Thy
vexpav avOpwrov Caoav, dnotv ort Ovoiay ovv-
etéAer mpos TM evovavaxtos ayp@. avvexéxAnvto
de TaV didAwy tiwés, ev ols Kai Ilavoavias. etra
\ \ > U ¢ \ wv i 2
peta THV evdwytav ot pev ardor xwpiabévTes av-
eTavov70, ot pev U0 Tots d€vOpors os aypob Tapa
ELLEVOU, ot 0 om BovdAowTo, attos 5° ewewev emt
Tob ToTov eh obmEep KaTEKEKNITO. WS O° nLEpas
yevnbetons efaveornoar, oux nopeOn povos. on-
Toupevou O€ Kal TOV olKeTaV dvaKpwop.evey Kal
packovTwy pn eldévat, eis Tis En pecwy vuKTa@v
puvis wmepeyelovs akodcat mpooxadouperns
zB } >| id op ed ae) \ ¢e 4 “ ? 4
pemedokAéa, ett efavactas ewpaKévar b&s oupa-
vLov Kal Aapmadev deyyos, adXo dé pndev- Tav ©
em T@ yevonevw exmrAayevTwr, karaBas 0 6 Ilavoa-
vias erepibe Twas CnTHoOVTas. Vatepov dé éxwdAve
TouTpaypovetv, ddokwyv evyns a&va ovpBeBnKevar
Kat Qvew atT@ deity xabamepet yeyovor eQ@.
“Eppumos dé dnow UdvOedy twa ’Akpayavrivyy
amnAmiopevyy t70 Tov latp@v Depametoa avTov
Kal da TodTO THY Ouvaciav émuTedciv: Tovs dé KAy-
Gévras elvat mpos tTovs dydonKovTa. ‘ImmdBoros
d€ dyow e€avacravTa avrov woevKEevar ws emt
Thy Aitvny, eita mapayevopevov emt TOUS KpaTHpas
“~ \ > / A > ~ ,
TOU mupos evarécbat Kau apaviajvar, BovAojevov
THY mept avdrod diunv BeBarmoar ore yeyovor feos,
votepov d€ yuwaobnvat, avappimiobetons adbrod puds
¢ In the list of the writings of Heraclides of Pontus (see
v. 86 sqq.) occurs Ilepi rév év géov, a dialogue on a similar
subject, if not actually identical, with Ilepl rs dmvov. In the
latter Pausanias was one of the characters; see next note.
382
VILL. 67-69. EMPEDOCLEES
Thus Heraclides,* after telling the story of the
woman in a trance, how that Empedocles became
famous because he had sent away the dead woman
alive, goes on to say that he was offering a sacrifice
close to the field of Peisianax. Some of his friends
had been invited to the sacrifice, including Pausanias.
Then, after the feast, the remainder of the company
dispersed and retired to rest, some under the trees
in the adjoining field, others wherever they chose,
while Empedocles himself remained on the spot
where he had reclined at table. At daybreak all
got up, and he was the only one missing. A search
was made, and they questioned the servants, who
said they did not know where he was. Thereupon
someone said that in the middle of the night he
heard an exceedingly loud voice calling Empedocles.
Then he got up and beheld a light in the heavens
and a glitter of lamps, but nothing else. His hearers
were amazed at what had occurred, and Pausanias
came down and sent people to search for him. But
later he bade them take no further trouble, for things
beyond expectation had happened to him, and it
was their duty to sacrifice to him since he was now
a god.
Hermippus tells us that Empedocles cured
Panthea, a woman of Agrigentum, who had been
given up by the physicians, and this was why he
was offering sacrifice, and that those invited were
about eighty in number. Hippobotus, again, asserts
that, when he got up, he set out on his way to
Etna; then, when he had reached it, he plunged
into the fiery craters and disappeared, his intention
being to confirm the report that he had become
a god. Afterwards the truth was known, because
383
70
i!
pan
DIOGENES LAERTIUS
~ / 7” \ 7 ¢ A
TOY Kpynmidwv: yadkds yap efioTo tmodetoba.
apos TovO’ 6 Ilavoavias avréAeye.
?
Avédwpos 8’ 6 Egeéouos TEpl ‘Avagyavdpou
ypapuv pyaw ore TOUTOV elyAwKel, TpaytKov
aoKk@v topov Kat ceuvnv avadaBwyv éobAra. Tots
LeAwovvtiows eumeaovTos Aoysod bua Tas amo Tov
TOpPAaKElJLeVvoU TOTALOD SuTwOlas, WaTE Kal avTOUS
\ \ A A ~
h0cipecbar Kat Tas yuvaikas dvoToKely, emiwoncat
Tov *EuedoxAéa Kal dvo Twas moTapov’s TeV
auveyyus emayayely idtats damdvais: Kal KaTa-
tA ~ N ¢€ tA ef AY vA
ptEavta yAvKjvar Ta pevpata. ovrw 67 AjEavTos
tod Aoywod Kal TaV NeAwovvTiwy edwYoupevwv
TOoTé Tapa TH ToTam@, emupavyva. tov “Ep-
> A
medoKAéa’ Ttovs 6 e€avacravTas mpooKuvety Kal
mpocevxyec0ar Kabarepet Oe. Tavtnv obv OédAovrTa
~ A 4 3 \ ~ 3 7
BeBar@oar tHv diadnyuv ets to zip evarécbar.
toutois 6° evayTiobrat Tiatos, pnta@s A€ywv as
é€eywpnoev eis LeAozévvncov Kat TO Gtvodov obK
) ~ a ) ~ \ \ 4 Mv
éxavnAbev’ obev abrtot Kat tHv TeAevTHVY adnAoV
> \ \ \ e , \ > saat,
eivar. mpos b€ Tov “HpakdAeiénv Kat e€ ovdowaros
TOLELTAL THY avTippyow ev TH LO'* Lupakoaidyv Te
yap elvar Tov IlevovdvaxTa Kat aypov odK Exe eV
"Axpayavtt: Ilavoaviay te pvnpetov <av> memoln-
ld ~ f l4 v 4 nv
Keval TOU giro, TOLOUTOV d.ado0evros Aoyouv, 7
aya\warvov | Teh _onKov ola Beod: Kat yap aAovatov
civac. ““ma@s otv,’ yaw, “els Tovs KpaTHpas
@ dvréheye. The imperfect tense is convincing proof that
D. L. (or his source) is drawing upon the dialogue, and not
narrating facts as a historian; D. I.. must be giving a large
extract from the dialogue Ilepi rs davov, beginning in the
second paragraph of §67. Only D. L. has inserted, in § 69,
(1) a note from Hermippus and (2) a résumé from Hippobotus
384
VIII. ‘69-71. “EMPEDOCLES
one of his slippers was thrown up in the flames; it
had been his custom to wear slippers of bronze.
To this story Pausanias is made (by Heraclides)
to take exception.*
Diodorus of Ephesus, when writing of Anaximander,
declares that Empedocles emulated him, displaying
theatrical arrogance and wearing stately robes. We
are told that the people of Selinus suffered from
pestilence owing to the noisome smells from the river
hard by, so that the citizens themselves perished
and their women died in childbirth, that Empedocles
conceived the plan of bringing two neighbouring
rivers to the place at his own expense, and that by
this admixture he sweetened the waters. When in
this way the pestilence had been stayed and the
Selinuntines were feasting on the river bank,
Empedocles appeared ; and the company rose up
and worshipped and prayed to him as to a god.
It was then to confirm this belief of theirs that he
leapt into the fire. These stories are contradicted
by Timaeus, who expressly says that he left Sicily
for Peloponnesus and never returned at alluwiad
this is the reason Timaeus gives for the fact that
the manner of his death is unknown. He replies
to Heraclides, whom he mentions by name, in his
fourteenth book. Pisianax, he says, was a citizen
of Syracuse and possessed no land at Agrigentum.
Further, if such a story had been in circulation,
Pausanias would have set up a monument to his
friend, as to a god, in the form of a statue or shrine,
for he was a wealthy man. “ How came he,’ adds
Timaeus, ‘‘ to leap into the craters, which he had
of the very passage in the dialogue Ilepi ris drvov with which
DD. L. has been dealing in §§ 67-69.
VOL. II 226 385
72
73
DIOGENES LAERTIUS
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TeTTWKEVAL AVOpwrroV Aéyov
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cacbae pev THY oTdoewv, ladTnTa be TroAruKTy
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evTuyovTwy Kal TobT a€wwodvTwv otovel Bacirelas
TWOS Tapaanpov. voTepov de dia TLvVAa TraviyupW
mopevojevov em apatyns ws ets Meoonvny meceiv
Kal Tov pynpov KAdcat: voonoavta 8 ék Tovrov
386
VIII. 71-73. EMPEDOCLES
never once mentioned though they were not far off ?
He must then have died in Peloponnesus. It is not
at all surprising that his tomb is not found; the
same is true of many other.men.” After urging
some such arguments Timaeus goes on to say,
“ But Heraclides is everywhere just such a collector
of absurdities, telling us, for instance, that a man
dropped down to earth from the moon.”
Hippobotus assures us that formerly there was in
Agrigentum a statue of Empedocles with his head
covered, and afterwards another with the head un-
covered in front of the Senate House at Rome,
which plainly the Romans had removed to that site.
For portrait-statues with inscriptions are extant even
now. Neanthes of Cyzicus, who tells about the
Pythagoreans, relates that, after the death of Meton,
the germs of a tyranny began to show themselves,
that then it was Empedocles who persuaded the
Agrigentines to put an end to their factions and
cultivate equality in politics. .
Moreover, from his abundant means he bestowed
dowries upon many of the maidens of the city who
had no dowry. No doubt it was the same means
that enabled him to don a purple robe and over it
a golden girdle, as Favorinus relates in his Memo-
rabilia, and again slippers of bronze and a Delphic
laurel-wreath. He had thick hair, and a train of
boy attendants. He himself was always grave, and
kept this gravity of demeanour unshaken. In such
sort would he appear in public; when the citizens
met him, they recognized in this demeanour the
stamp, as it were, of royalty. But afterwards, as
he was going in a carriage to Messene to attend
some festival, he fell and broke his thigh; this
387
74
75
76
DIOGENES LAERTIUS
TedevT Hoa érav én7ta Kat éBdourKovta. etvar
0° avTov Kal Tabor € Ev Meydpots.
ITept dé TOY eT@V “ApiatoréAns dvadeperat:
un yap exetvos eSnkovr’ €T@v avTov tehevtijoae:
de evvea Kal éxaTov. yKuale d€ KaTa THY
\ 2 Ul
a Kat oydonkooTny “OdAvumidda. An-
pntpios & 6 Tporljnos & 7@ Kata codiotav
4 A 3 \ pn <4
BiBAiw dyow adtrov cal’ “Opnpov
axbdprevov Bpoxov aliuv ad oy Noto Kpavetns
avxev’ atoKpeuacat, puynv & “Aiddade KateABetv.
Ez de ~ / T r / bd) Ac
vy d€ T@ Tpoepnpevw TrnrAavyous emoroAtw
Aéyerar atvrov eis Oadarrav Und yhpws odvobovTa
TeAcvTHoal. Kal TatTa pev Tept TOU DavaTou Kal
TooauUTa.
Déperat d€ Kal Tov ets avrov ev TH Tlappéerpw
CKWTTLKOV [LéV, TOUTOV O EXOV TOV TpOTOV:
Kat ov wot, ‘EpmeddKkAas, duepy ddAoyi o@pa
kalmpas
mip a.7r0 KpnTTpov ExTTLES abavarwv*
otvK Eepéw d OTL cavTov eK Bares € es poov Aizv7s,
aAAa Aabeiv eBéAwv EuTreces ovK €OeAwr.
Kat addo-
vat pnv "EuredokAna Oavetvy Adyos ws oT apaéys
EKTTEGE Kal penpov KAaGaaTO deEtTEpoV’
el O€ TUpOS KpNTHpas €ajAaTo Kai mle TO CHv,
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mas av er év Meyapots deixvuTo Tobde Taos;
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Top, vowp, yiv, adépa: Didtay O 7 avyKpiverar Kat
, A a i
Neixos @ dtaxpivetar. Pyat O° ovTw:
388
VIII. 73-76. EMPEDOCLES
brought an illness which caused his death at the age
of seventy-seven. Moreover, his tomb is in Megara.
As to his age, Aristotle’s account is different, for
he makes him to have been sixty when he died ;
while others make him one hundred and nine. He
flourished in the 84th Olympiad.* Demetrius of
Troezen in his pamphlet Against the Sophists said of
him, adapting the words of Homer ® :
He tied a noose that hung aloft from a tall cornel-tree and
thrust his neck into it, and his soul went down to Hades.
In the short letter of Telauges which was mentioned
above © it is stated that by reason of his age he
slipped into the sea and was drowned. Thus and
thus much of his death.
There is an epigram of my own on him in my
Pammetros in a satirical vein, as follows @ :
Thou, Empedocles, didst cleanse thy body with nimble
flame, fire didst thou drink from everlasting bowls.* I will
not say that of thine own will thou didst hurl thyself into
the stream of Etna; thou didst fall in against thy will when
thou wouldst fain not have been found out.
And another /?:
Verily there is a tale about the death of Empedocles, how
that once he fell from a carriage and broke his right thigh.
But if he leapt into the bowls of fire and so took a draught
of life, how was it that his tomb was shown still in Megara ?
His doctrines were as follows, that there are four
elements, fire, water, earth and air, besides friendship
by which these are united, and strife by which they
are separated. These are his words 9 :
@ d44-—4e41 3B.c. > Odes SiS. aE ANTES ee
4 Anth. Pal. vii. 128. € 7.e. the craters of Etna.
t Pint. Pal. vii. 124. 9 Fr. 6 DD.
389
77
78
DIOGENES LAERTIUS
Levs apyns “Hpn te pepeaBros 70° "A tOwveds
Nijotis 8, 7 Saxpvois Téyyer Kpovvwua Bpdorevov:
Ata pev TO mp Aéywv, “Hpnv de THY yA, “Aidwvea
d€ TOV cepa, Nijorw d€ TO vdwp.
c¢ \
Kai tatra,’ gdynoiv, “ adAdrrovra Sd.apitrepes
ovoaua Anye, ws av aidtov THs ToLta’Tns dta-
KOOLLnTEWS OVENS’ ETUpEepe your:
” A / la > > 3) ¢
aAAote ev Dirdrynte cuvepxopuev’ eis Ev amavta,
” > a OL > 7 / eae ”
aAdote 5° av dix’ Exacta popedpeva Neixeos €xOet.
Kai tov prev nArév dynot mupos abpo.opa péya Kat
Tis oeAnvns petlev Thy de oeAnvynv dicKoeLdn,
avrov dé Tov ovpavoy kpvotaAdoeto7. Kal THD
wuynv mavtota elon Cow Kat duTa@v evdvecbar:
gdyat yoov:
707 yap mor eyo yevopny Kobpos TE Kopy TE
dpvos T olwvds Te Kat e€ados Eumupos* txBus.
Ta pev odv Ilepi dvcews atT@ kat ot Kafappoi eis
émn Tetvovat trevrakicxiAua, 6 de ‘larpixos Adyos
els Emm e€aKdota. mepi d€ THY Tpaywoiwv Tpo-
ELpnKapev.
Ked. y’. EMIXAPMOZ
’"Exixappos “HAobadots Kéos. kat obros jKovce
[[vBayopov. Tpysnveatos oi drrdpxev annvexOn
THs Luxeias ets Meéyapa, evred0ev oe ets Lupa-
KOUVGGS, WS pyar Kal avTos ev Tots cuyypappacw.
Kal AUT@ El TOU avdOpiavTos emuyeéypamTat TOE:
1 €umopos is found Athenaeus viii. 365. The true reading
€XXomos in Clem. Strom. vi. 24.
390
VIII. 76-78. EMPEDOCLES—EPICHARMUS
Shining Zeus and life-bringing Hera, Aidoneus and Nestis,
who lets flow from her tears the source of mortal life,
where by Zeus he means fire, by Hera earth, by
Aidoneus air, and by Nestis water.
*‘And their continuous change,” he says, “ never
ceases, @ as if this ordering of things were eternal.
At all events he goes on ?:
At one time all things uniting in one through Love, at
another each carried in a different direction through the
hatred born of strife.
The sun he calls a vast collection of fire and
larger than the moon; the moon, he says, is of the
shape of a quoit, and the heaven itself crystalline.
The soul, again, assumes all the various forms of
animals and plants. At any rate he says ©:
Before now I was born a boy and a maid, a bush and a
bird, and a dumb fish leaping out of the sea.
His poems On Nature and Purifications run to
5000 lines, his Discourse on Medicine to 600. Of the
tragedies we have spoken above.
Carter 3. EPICHARMUS (c. 550-460 B.c.)
Epicharmus of Cos, son of Helothales, was another
pupil of Pythagoras. When three months old he was
sent to Megara in Sicily and thence to Syracuse,
as he tells us in his own writings. On his statue
this epigram is written ¢ :
err. w7. OT. Pere ti. To.
ower, 117 DB. @ Anth. Pal. vii. 78.
391
79
80
DIOGENES LAERTIUS
el Tt mapaAAdcoe: dacbwv péyas adios aoTpwv
Kal 7OVTOS ToTapL@v peilov’ exer SUVapL,
pap TocovTov éya codia mpoeyew “Emiyappov,
ov maTpis €oTepavwo ade LupaKooiwv.
ovTOs UTopvypaTa katad€hourev ev ots puarohoyel,
yruporoyel, iarporoyet: Kal Tapaortxioa ye ev
Tots metorous TOV UTOpYN LATO TETFOLNKED, ois
Ovacagel ¢ ort éavTod €oTt Ta Guyypaypata. Provs
0° eTn EvevnKOVTA KaTEOTpEWpeV.
Ke. 8’. APXYTAS
‘Apxvtas Mvyoayopou Tapavrivos, ¢. ws be “Apioro-
fevos, ‘Eorcaiou, [Tvfayopuxos Kal avTOS. ovT0s
te Re a pvodpevos dt émotoAns mapa
J 4 3 > A ] Ul A
Avovvatov peMovr dvatpetobac. eVavpaleTo de
Kat mapa Tots TroMAots emt man aper hy. Kal 67)
emraxts TaV TONTaV E€oTpaTHyNGE, TOV aAXov pL}
mA€ov eviavTod oTpaTnyovvTwy dia TO KwAvVEW TOV
~ 4 >
vopov. mpos tobrov Kat [lAatwv yeypadev em-
atoAas Ovo, EmeldnTrEep avT@ TmpoTEpos eyeypadet
TOUTOV TOV TpOTTOV"
“’Apxtras TAdtwvr dyraivew.
an” ~ 4 is 4 3 4 3 ~ e)
Kad@s moves OTL atroTéhevyas eK Tas appw-
oTlas’ TAUTA yap avTds TU éméoTaAKas Kal TOL TeEpt
Aapioxov amayyedov. Tept O€ TOV dTropyywaTov
emrepeAnOnpes KaL avi AGopes ws Aevxaves Kal
TA
eveTUXOMES Tots "OxKérdw exyOvols. TO pev QV
ITept vow Kat Baotdnias Kai “Oovdratos Kal Tas
T® TavTos yevéows avroi 7 Exoues Kal TW a7-
coTdAKkapes* Ta S€ Aoita ovToL viv ya Svvarat
e ~~ 3 / e A Ld ”
evpeOjpev, at d€ Ka evpeOH, HEEL TOL.
392
VIII. 78-so. EPICHARMUS—ARCHYTAS
If the great sun outshines the other stars,
If the great sea is mightier than the streams,
So Epicharmus’ wisdom all excelled,
Whom Syracuse his fatherland thus crowned.
He has left memoirs containing his physical, ethical
and medical doctrines, and he has made marginal
notes in most of the memoirs, which clearly show
that they were written by him. He died at the age
of ninety.
Cuaprer 4. ARCHYTAS (fourth century B.c.)
Archytas of Tarentum, son of Mnesagoras or, if
we may believe Aristoxenus, of Hestiaeus, was
another of the Pythagoreans. He it was whose
letter saved Plato when he was about to be put to
death by Dionysius. He was generally admired for
his excellence in all fields ; thus he was generalissimo
of his city seven times, while the law excluded all
others even from a second year of command. We
have two letters written to him by Plato, he having
first written to Plato in these terms :
« Archytas wishes Plato good health.
“You have done well to get rid of your ailment,
as we learn both from your own message and
through Lamiscus that you have: we attended to
the matter of the memoirs and went up to Lucania
where we found the true progeny of Ocellus [to
wit, his writings]. We did get the works On Law,
On Kingship, Of Piety, and On the Origin of the
Universe, all of which we have sent on to you; but
the rest are, at present, nowhere to be found; if
they should turn up, you shall have them.”
393
81
82
83
DIOGENES LAERTIUS
*Qd_ pev 6 *Apytras: 6 dé TlAarwv avtem-
tA ~ A tA
oTéAAet TOUTOV TOV TpOTrov"
€¢ IIA Ud 7A 7 Ss /
atwv “Apyvrta «v0 mparrew.
cs Ta prev Tapa goo eAGovra VTOMYHLAT A Favpa-
oTas cdopevot Te eAaBopev Kal Tob ypapayros aura
HyaoOnpev ws eve pddworTa, Kal edogev nptv avnp
540s exeivoy Tov mada Tmpoyovey Aéyovrau
yap On ot _avopes ottot Mupator «ivar- obtot 3°
noav Tav ém Aaopedovros e€avacravrwy Tpwwv
dvopes dyabot, ws 0 TapadedoMevos pobos dnAot.
Ta, d€ Tap" epo0 vTopyn ara, TEpt wv eméaretdas,
ixav@s bev ovmw EXEL Ws O€ TOTE TUYXAaVEL EXOVTA
améoTtaAka gor. epi dé THs PudaKkns apdortepot
ovpgwvoduev, woTe ovdev Set mrapaxedeveoOar.
Eppwao.
Kat dde pev zpos adAdAndovs atrois exovow ai
emoToAa.
Teydvacr 8° “Apytra: rérrapes: mp@tos avros
ovTos, devTEpos MurtAnvaios jLovaKos, TplTos
Tepe yewpyias ovyyeypapars, réTapTos emvypap.-
paroroves. EvlolL Kal TELL TOV dpxurextova pacw,
ob D péperar BiBdcov Ilepi unyavis, apxnv €xov TAUTNY,
“ rade Tapa Tevxpou Kapyndoviov OunKovoa. TeEpt
d€ TOU povatkod dépeTat Kal TOE, Ws overdtlopevos
em. TH pur) eLaxovecOar elmor, “TO yap dpyavov
Uirep eod StaywiCopevov Aadet.’
Tov d€ [Tuéayopucov "A pioro€evos pyar p.nd€m0TE
oTpaTnyobvra nTTnOnvar: PU ovovpevov 6° ama€ €x-
Xwphaar THS oTpaTynylas Kal Tovs adrixa AndOAvar.
Otros mp@ros ta pnyavixa tats palnatikais
mpooxpnoauevos apxais pebuidevoe Kal mp@Tos
394
VIII. 80-83. ARCHYTAS
This is Archytas’s letter; and Plato's answer is as
follows:
‘Plato to Archytas greeting.
*‘] was overjoyed to get the memoirs which you
sent, and I am very greatly pleased with the writer
of them; he seems to be a right worthy descendant
of his distant forbears. They came, so it is said,
from Myra, and were among those who emigrated
from Troy in Laomedon’s time, really good men,
as the traditional story shows. Those memoirs of
mine about which you wrote are not yet in a fit
state ; but such as they are I have sent them on to
you. We both agree about their custody, so I need
not give any advice on that head. Farewell.”
These then are the letters which passed between
them.
Four men have borne the name of Archytas:
(1) our subject; (2) a musician, of Mytilene ;
(3) the compiler of a work On Agriculture; (4) a
writer of epigrams. Some speak of a fifth, an archi-
tect, to whom is attributed a book On Mechanism
which begins like this : “‘ These things I learnt from
Teucer of Carthage.” A tale is told of the musician
that, when it was cast in his teeth that he could not
be heard, he replied, “ Well, my instrument shall
speak for me and win the day.”
Aristoxenus says that our Pythagorean was never
defeated during his whole generalship, though he once
resigned itowing to bad feeling against him, whereupon
the army at once fell into the hands of the enemy.
He was the first to bring mechanics to a system
by applying mathematical principles ; he also first
395
84
DIOGENES LAERTIUS
Know opyavuxny Svaypapare VEWLETPLK@ TpOT-
nyaye, Oud THS Tons Tob Hpexvatvopov dvo
péoas ava Adyov Nafetv Cn7a@v eis Tov TOU KvBou
dumAacvagp.ov. Kav yewpeTpia mp@tos KUBov evpev,
ws dnote [lAatwv ev LoArteia.
Ked. e’. AAKMAION
"AAKpaiwv oTwVeaT Simca odtos via-
AAkp Kp n ITvé
yopou dunKouge: Kal TO, mActora ye taTpuKa Ayer,
OjLws be Kal pravoroyet eviote Aéywv “ dvo Ta
moAAd €or. THY avOpwiivwy.’ SoKet de mparos
PUOLKOV Adyov ovyyeypapevar, Kaba eno Da-
Bwpivos ev Iavrodamp toropia, Kal THY oeAnvHY
Kallovou' <Te Ta UTEP> TaUTHV ExELV aldtov Puaw.
"Hy de Ilespifov vids, ws adros evapxomevos
~ / 4 66 3 4
ToD ~ovyypaypatos dnow: Adkpaiwy Kpo-
7 id ” , e\
twrintns tade ereEe IletpiPov vios Bporiww
\ 4 A , ¢ \ ~ > , A
kai A€ovte kal BabvAdw: ‘ rept trav adavewv, mept
tov Ovntav oadiverav prev Deot exovtt, ws dO
> , >»? \ L tea w {* \
avOpwrots teKkpatpectar Kal ta €€yns: epyn O€
Kal tHv wduynv aldvarov, Kal KwetcPa adryy
auvexes ws TOV HALOV.
Ked. ¢’.. IMMAZOZ
(4 ~ A aN /
Iamacos Metazovtivos cat atros Hvuéayopikos.
5) ‘ 4 s ~ ~
edn O€ xpovov wptapévov eivat THS TOU KOGpOU
1 «aOddov] xai O6\ov dubitanter Apelt, coll. ii. 9: post
xadddov <re Ta Urep> inseruit Diels: Sdov rév ovpavéry Zeller.
one fol L. Wrath, Ws story of Greek Mathematics, i. 246-249,
306
VIII. 83-84. ALCMAEON—HIPPASUS
employed mechanical motion in a geometrical
construction. namely, when he tried, by means of a
section of a half-cylinder, to find two mean pro-
portionals in order to duplicate the cube.? In
geometry, too, he was the first to discover the cube,
as Plato says in the Republic.
CuarPTerR 5. ALCMAEON
Alemaeon of Croton, another disciple of Pythagoras,
wrote chiefly on medicine, but now and again he
touches on natural philosophy, as when he says,
“Most human affairs go in pairs.’ He is thought
to have been the first to compile a physical treatise,
so we learn from Favorinus in his Mvescellaneous
History ; and he said that the moon <and> generally
<the heavenly bodies> are in their nature eternal.
He was the son of Pirithous, as he himself tells us
gimenesbesianing.of his treatise °: “ These are,the
words of Alemaeon of Croton, son of Pirithous,
which he spake to Brotinus, Leon and Bathyllus:
‘Of things invisible, as of mortal things, only the
gods have certain knowledge ; but to us, as men,
only inference from evidence is possible,’ and so on.”
He held also that the soul is immortal and that it
is continuously in motion like the sun.
CuapTerR 6. HIPPASUS (fourth century B.c.)
Hippasus of Metapontum was another Pythagorean,
who held that there is a definite time which the
PS2S5 . 2 FP reebeDielss
397
85
DIOGENES LAERTIUS
peeraBoAjs Kal memepacpevov eivat TO may Kal
GeuKivynTov.
Oya 3° avrov Anpnrptos ev ‘Oped pois pondev
KaTaduety ovyypappia.. yeyovace 5 “Inmacor dvo,
ovTOS TE Kal ETEpOS _YEYPapars: €v mévte BuBAiots
Aakwvev trodizeiav: Hv 6€ Kai adros Aakwv.
Ked. £’.. OIAOAAOE
DirAdAaos Kpotwvidrns Tvfayopixds. mapa tov-
tov IlAdtwv wvjncacba ta BiPAia ta [vbayopiKa
Aiwv ypader. éreAcdTa dé vopiobeis émitiPecBar
TUpavvidl. Kal nud@v éoTw Eis avTov:
\ e 4 ~ U 4 7
THY UTovotay maou paAdvoTa Aéyw Gepamrever:
> \ \ \ ~ 3 A a > A
el yap Kal py) Spas, adda doxeis, atuyets.
4 A , P > ~ 7 \ Ul
ovtw Kat DiAdAaov avetAe Kpotwv more watpn,
@ ” , ~ , ”
ws pv edo€e Oérdew SHpa TtVUpavvov Eexeuw.
Aoxket 8 atrt@ awavTa avayKn Kai appovia
yivecbar. Kal THY yhv Kwetoba Kata KvKAov
~ > ”~ ¢ > € 4 \ 4 ,
mpa@rov eimeiy' of & “Inérav <rov> Lupaxdarov
dacw.
2 éypape dé PiBAtiov ev, Oo naw “Eppurraros
eye Twa TaV ovyypapéa ITAdrava TOV Piro -
sodov tapayevopuevov eis LixeAiav mpos Acovdarov
wvicacbat mapa tTav ovyyevav tod DiAoAddov
€ wf. iid, 9,
> The subject of éreXevra would naturally be Philolaus,
and so D. L. understood it; but the original reference was
clearly to Dion.
¢ Anth. Pal. vii. 126.
¢ Or in prose: ‘“‘ My chief advice to all men is: to lull
suspicion to rest. For even if you don’t do something, and
398
Vili, 34-65.) HIPPASUS—PHILOLAUS
changes in the universe take to complete and that
the All is limited and ever in motion.
According to Demetrius in his work on Men of the
Same Name, he left nothing in writing. There were
two men named Hippasus, one being our subject, and
the other a man who wrote The Laconian Constitution
in five books; and he himself was a Lacedaemonian.
CuapTer 7. PHILOLAUS
(Perhaps late fifth century)
Philolaus of Croton was a Pythagorean, and it
was from him that Plato requests Dion to buy the
Pythagorean treatises. He (Dion) was put to death
because he was thought to be aiming at a tyranny.®
This is what we have written upon him ¢ :
Fancies of all things are most flattering ;
If you intend, but do not, you are lost.
So Croton taught Philolaus to his cost,
Who fancied he would like to be their king.
His doctrine is that all things are brought about
by necessity and in harmonious inter-relation. He
was the first to declare that the earth moves in a
circle, though some say that it was Hicetas of
Syracuse.
He wrote one book, and it was this work which,
according to Hermippus, some writer said that
Plato the philosopher, when he went to Sicily to
Dionysius’s court, bought from Philolaus’s relatives
people fancy you do, it is ill for you. So Croton, his native
land, once put Philolaus to death, fancying he wished to
have a tyrant’s house.”
¢ 4.e. round the central fire. See T. L. Heath, Aristarchus,
187 sqq.
399
86
87
DIOGENES LAERTIUS
apyuptov *“AdeEavépwav pva@v tettapaKovTa Kai
evredbev petayeypadévar tov Tiarov. erepou dé
Aéyovor iov IAdtwva AaBetv atza, mapa Arovvoiov
Tapaitnodpevov é€k THS dvraKkhs veavioxoy am-
nypevov TavV TOD DiAoAaov pabynrav.
Totrov pat Anprrpios ev ‘Opesvdpots TP@TOV
EKOOUVAL THY Hubayopiucay <BiBAca Kal emuypayat >
HTept hvGEWsS, WV apx7) noe a pvots 5° ev TO
Koopa a,pp.oxOn e€ arretpwv TE Kal TE pALwovTwy
Kal OAos 6 KdGLOS Kal Ta ev aUT@ TaVTA.
Ked. 7’. EYAOZOS
Evoogos Atoxivou Kvidvos, aazpodoyos, yewpe-
TpPNS, laTpos, vopoberns. obros 7a prev YEW LET PLKG.
"Apxdra SunKxovoe, ta 8 iatpixa Didtoriwvos tod
LixeAcwrov, Kala KadrdAiayos ev gots Iwake
dyo.. Lwriwy 6° ev tats Atadoyats Xeyer Kat
I]Adtwrvos atrov dkotoa. yevouevov yap eTav
Tp\@v mov Kal elKoot Kal oTev@s duaKetpsevov
Kar 7a KAéos TAY LwKpaTiKcay els "AGivas: dmapau
avy Oeopedorre TO laTp@, Tpepopevov UT avroo:
ol O€, Kat mauducd ovra. karaxGevra 5 ets TOV
© pate Conuepac avevac “AOyvale Kat aKov-
cavTa Tov codioTav attoh. troorpepewv. Svo 67
pjvas Siatpibavta otkad’ ézaveAPeiv Kat mpos
Tav didwv epaviadevra els Atyurrov amTrapar
peta Xpvoinmov Tob latpov, ovotatiKas dépovTa
@ Hermippus (/.//.G. iii. 42, fr. 25) seems to forget that
Alexander was not born until after Plato’s death. Cf. vii. 18.
400
VIII. 85-87. PHILOLAUS—EUDOXUS
for the sum of forty Alexandrine @ minas of silver,
from which also the Tvmaeus was transcribed.
Others say that Plato received it as a present for
having procured from Dionysius the release of a
young disciple of Philolaus who had been cast into
prison.
According to Demetrius in his work on Men of
the Same Name, Philolaus was the first to publish the
Pythagorean treatises, to which he gave the title
On Nature, beginning as follows: ‘‘ Nature in the
ordered universe was composed of unlimited and
limiting elements, and so was the whole universe and
all that is therein.’’
Cuapter 8. EUDOXUS (c. 407-357 B.C.)
Eudoxus of Cnidos, the son of Aeschines, was an
astronomer, a geometer, a physician and a legislator.
He learned geometry from Archytas and medicine
from Philistion the Sicilian, as Callimachus tells us
inhis Tables. Sotion in his Successions of Philosophers
says that he was also a pupil of Plato. When he
was about twenty-three years old and in straitened
circumstances, he was attracted by the reputation
of the Socratics and set sail for Athens with Theo-
medon the physician, who provided for his wants.
Some even say that he was Theomedon’s favourite.
Having disembarked at Piraeus he went up every
day to Athens and, when he had attended the
Sophists’ lectures, returned again to the port.
After spending two months there, he went home
and, aided by the liberality of his friends, he pro-
ceeded to Egypt with Chrysippus the physician, bear-
ing with him letters of introduction from Agesilaus
VOL. II est) 401
88
89
DIOGENES LAERTIUS
map ~Aynotrdov mpos NextavaBw- tov de Tots
lepetow avTov ovaoTHoal. Kal TéTTApas pHvas
™mpos EVvLavT@ dvatpiipave’ avroo Supopevov a
vanvnv Kal ofpvv TrHV ‘Oxraernpioa KaTa Twas
ovyypaiwar. evTedbev te yevéobar ev Kulicw kal
~ / , > \ \ \
th Ulpomovridt codiorevovta: adda Kat mapa
1 \ > , ” ’ e ’ a
MavaowdAov adixeobar. érret8” ovTws émraveAbetv
"AOnvale, mave moAAovs mepl €avTov €xovTa
pabntas, ws pact TWes, vmEp tov [Adrwva
AvTijoa, OTt THY apxny adrov TapeTrELpaTo.
tues 6€ dact Kal ovupTdctov ExovTe TH TTAdranve
avrov Thy nutkiKALoY kaTaxhow, TOMav ovrww,
etonynoacba. dyot 6° avrov Nucopaxos 6 O Ape
ototéAous THY moovny A€yew TO ayabov. am
ed€xOn 57 ev TH TaTpide peyadoTiuws, ws TO ye
\ > “A / / A > \ A
mept avtod wndiopa yevdopsevov SnAot. adda Kal
\ ~ i74 > / ) ? ld
mapa Tots “EAAnow empaveoratos eyeveTo, yparbas
Tots iOtous moXiTats vopous, ws pynow “Eppunmos
ev TETAPTY Ilepi TOV emra copay, Kal daoTpo-
Aoyovpeva Kal yewpeTpovEeva Kal ETEp atta
a€todoya.
"Eoxe 5€ Kat Ovyatépas tpets, “Axrtida, Dir-
rida, AeAdida. drat 8 adrov ‘Eparoobévns &v
tois IIpos Batwva cai Kuvav dtaddyous cuvbeivat:
ot d€, yeypadévar pev Alyumriovs TH atTav duv7,
tovtov 6€ webepunvevdcavta exdodvat Tots “EAAyot.
7 4 ‘‘ 4 ¢ > / /
tovtrov dinKxovoe Xpvourmos 0 ‘“Epivew Kvidios
Ta Te mept Be@v Kal Kéopov Kal TOV jLeTEWpo-
* The suggestion of hostile relations is held to be without
foundation both by Tannery, Astronomie ancienne, p. 296,
note 4, and T. L. Heath, lristarchus, p. 192.
> The reference is to the Nicomachean Ethics of Aristotle
402
Vili. 87-89. EUDOXWS
to Nectanabis, who recommended him to the priests.
There he remained one year and four months with
his beard and eyebrows shaved, and there, some say,
he wrote his Octaéterts. From there he went to
Cyzicus and the Propontis, giving lectures ; after-
wards he came to the court of Mausolus. Then at
length he returned to Athens, bringing with him a
great number of pupils : according to some, this was
for the purpose of annoying Plato, who had originally
passed him over. Some say that, when Plato gave
a banquet, Eudoxus, owing to the numbers present,
introduced the fashion of arranging couches in a
semicircle. Nicomachus, the son of Aristotle,
states that he declared pleasure to be the good?
He was received in his native city with great honour,
proof of this being the decree concerning him.
But he also became famous throughout Greece, as
legislator for his fellow-citizens, so we learn from
Hermippus in his fourth book On the Seven Sages, and
as the author of astronomical and geometrical
treatises and other important works.
He had three daughters, Actis, Philtis and Delphis.
Eratosthenes in his writings addressed to Baton
tells us that he also composed Dialogues of Dogs ;
others say that they were written by Egyptians in
their own language and that he translated them and
published them in Greece. Chrysippus of Cnidos,
the son of Erineus, attended his lectures on the
gods, the world, and the phenomena of the heavens,
Gal tO bly: x. 2, 1172 b 9asg.). That»Nicomachus
wrote the treatise called after him was a common error into
which Cicero also fell (De fin. v. § 12).
403
$¢
91
DIOGENES LAERTIUS
Aoyoupevwv, Ta 5” latpiuka rapa DiAtoriwvos Tod
LukeAwrTov.
Kaz éXurre O€ Kal dTopy para kdAAvata. TovToU
yeyove Tats _Aptorayopas, ot Npvourmos “Ae Aiov
pabyrys, ob} 7a Deparevpara PepeTau OpaTiKkd,
Tov dvoid Jewpnudtwy [trav] bo TH didvovav
avToD TEGOVTWY.
Teyovact & Evéo€ou tpeis: adros ottos, ETepos
‘Pp if) ¢€ 4 / , y > /
odtos taTopias yeypadus, tpitos LiKkeAwwTys
mais “AyafoxAdous, moinTns Kwuwodias, viKas
€ \ > \ \ ~ os \ \ / -
éXwv aotikas ev Tpets, Anvaixas b€ mévre, Kaba
> / ? ‘i a Cok \
dynow *AzoAAddwpos év NpoviKois. etpiokouev de
Kat aAAov larpov Kvidiov, wept ob dyow Evdo€os
ev Djs Teproow ws ein mapayyéAAwy aet OvVvEXES
Kwelvy TA aplpa maon yupvacia, adda Kal Tas
aicdncers 0 Opolws.
‘O 8’ atrés gyoe tov Kvidtov Evdo€ov axpacat
KaTa THY TpiTny Kal €KaTOOTHV ‘Ohupmasa,
EUpely TE TO mepl Tas KapmvAas ypappas. eTE-
NevTHGEe Sé TpiTov Gywv Kal TevTHKOOTOV ETOS.
a \ / 3 > 4 4 a
ore O€ ovuveyévero ev Alyimtw Xovovdids TO
“HA rt ¢ ays 3 ~ fa b /
touTroXiTn, 0 ms avtTov Ooisatiov strept-
/ A Ss > \ bl) > 39 /
eAiypnoato. evdo€ov ovv avrov add’ oAvyoypovov
” ¢ ¢€ a ” , ~
edacav ot lepets ececbar, kala pyot DaBwpivos
ev “Azropynpovedpaow.
” \ \ € ~ > > \ ° wv
Kore 6€ Kat nudv ets adtov ovTws ia
ev Méuder Adyos €or mpopalety THY tOinv
Evoogov MOTE pLotpay 7rapa TOO KadAuképw
Tavpou. Kovodev eAeEev’ Bot yap 7obev Aoyos ;
¢ The wording suggests that this physician’s name was not
Eudoxus, but rather Chrysippus. He may have been the
Chrysippus of Cnidos mentioned supra, vii. 186 (cf. Wilamo-
40-4
VIII. s9-91. EUDOXUS
while in medicine he was the pupil of Philistion the
Sicilian.
Eudoxus also left some excellent commentaries.
He had a son Aristagoras, who had a son Chrysippus,
the pupil of Aéthlius. To this Chrysippus we owe a
medical work on the treatment of the eye, specula-
tions upon nature having occupied his mind.
Three men have borne the name of Eudoxus :
(1) our present subject ; (2) a historian, of Rhodes ;
(3) a Sicilian Greek, the son of Agathocles, a comic
poet, who three times won the prize in the city
Dionysia and five times at the Lenaea, so we are
told by Apollodorus in his Chronology. We also find
another physician of Cnidos mentioned by Eudoxus 4
in his Geography as advising people to be always
exercising their limbs by every form of gymnastics,
and their sense-organs in the same way.
The same authority, Apollodorus, states that
EKudoxus of Cnidos flourished about the 103rd
Olympiad,’ and that he discovered the properties
of curves. He died in his fifty-third year. When
he was in Egypt with Chonuphis of Heliopolis, the
sacred bull Apis licked his cloak. From this the
priests foretold that he would be famous but short-
lived, so we are informed by Favorinus in_ his
Memorabilia.
There is a poem of our own upon him, which runs
tus © :
It is said that at Memphis Eudoxus learned his coming
fate from the bull with beautiful horns. No words did it
utter; for whence comes speech to a bull? Nature did not
witz, Antig. v. Kar. 324-326); see, however, Pauly-Wissowa,
3.v. Chrysippos, 15 and 16.
> 368-364 B.c. ¢ Anth. Pal. vii. 744.
405
DIOGENES LAERTIUS
? > ” 4 4 W 4
pvats ovK eOwKe pooxw Addrov “Amidi oropa.
\ > 9? \ / \ > 4 ,
mapa 6 avtov A€xpios oTas éAtyppnoato aToAnv,
A aA 4 b 4 \
mpopavas TovTo didacKkwy, “Azrodvon BroTHv
OGoV oUTW. Oto Kai ot Taxéws HAVE pLdpos,
dexakis mévT eT Tpiaaais éorddovTe [TAecddas.
Todrov avri Eddd€ou "Evdofov éxdAovy 61a THv
Aapmpornra tis Pips.
*"Ezresdy) O€ mrepl TOV eMoyipey I[vfayopixdy
dueAnAVGapev, viv non mTEept TaV omopadynv, ws
dact, duardeyP@pev’ Aexréov 5é mp@rov sept
“HpakdAetrov.
406
VI. 9f EUDOXUS
provide the young bull Apis with a chattering tongue. But,
standing sideways by him, it licked his robe, by which it
plainly prophesied ‘* you shall soon die.”” Whereupon, soon
after, this fate overtook him, when he had seen fifty-three
risings of the Pleiades.
Eudoxus used to be called Endoxos (illustrious)
instead of Eudoxus by reason of his brilliant
reputation.
Having now dealt with the famous Pythagoreans,
let us next discuss the so-called “ sporadic ”’ philo-
sophers. And first we must speak of Heraclitus.
407
8)
Ked. a’. HPAKAEITOX
‘“HpakdAetos BAdowvos 7, ws twes, ‘Hpdxwvros*
"Edeéouos. obdros nate prev KaTA THY evarny KaL
ef KooTIy ‘Odvpredoa. peyardcgpav Oe yeyove
Tap ovTwaoby KaL OTEPOTTNS, ws Kal €K TOU
ovyypappatos attot diAov, ev @ dno, “ modv-
’ , 9 29 / ¢ / \ .\ 297
pabin voov™ ov Ovddoxet: Hotodov yap av edidage
KaL [lvdayopny, abris TE Zevopaved ve Kal ‘Exa-
Tatov.”’ etval yap °€V TO copov, emioTracbau
YROpny oTen ekupepvnoe TmaVTO. dua TAVT OV a
Tov te “Opnpov efackev afiov €k TaV aywvwv
exBadrAceobar Kai pamileoPar, Kai *ApyidAoyov
opoiws.
“Eneye be Kal “ uBpw xpy oBevvdvat paddov 7
mupKainy Kat “ paxeodar xen Tov oypov d7mEp
TOU vopou OKWOTTEP TetXeos.” KabamreTar dé Kat
tav “Edeciwy emi 7@ Tov éraipov exBadetv ‘Eppo-
1 npaxiovros F, but npaxiwvros BP, whence Bechtel restores
TpAKWYT OS.
2 voov éxeww Athen. xiii. p. 610 Bs Clem. Strom. i. 19, p. 373.
3 SxwoTep Tetxeos Diels.
@ 504-500 B.c.
The biographers used by our author laid evident stress
408
BOOK 1X
CuapreR 1. HERACLITUS
Heracuirus, son of Bloson or, according to some, of
Heracon, was a native of Ephesus. He flourished in
the 69th Olympiad.? He was lofty-minded beyond
all other men,® and over-weening, as is clear from
his book in which he says: ‘‘ Much learning does
not teach understanding ; else would it have taught
Hesiod and Pythagoras, or, again, Xenophanes and
Hecataeus.”® For “this one thing is wisdom, to
understand thought, as that which guides all the
world everywhere.” @ And he used to say that
‘* Homer deserved to be chased out of the lists and
beaten with rods, and Archilochus likewise.” ¢
Again he would say: “ There is more need to
extinguish insolence than an outbreak of fire,” /
and ‘‘ The people must fight for the law as for city-
walls.”.9 He attacks the Ephesians, too, for banish-
ing his friend Hermodorus : he says : “The Ephesians
on this characteristic of the Ephesian, for §§ 1-3 (excepting
two fragments cited in § 2) dwell on this single theme. As
to the criticism of Pythagoras ef. Clem. Alex. Strom. i.
129 s.f.. who, dealing with chronology, says that Heraclitus
was later than Pythagoras, for Pythagoras is mentioned by
him. ¢ Fr.0,D., 16 B:
oF r-41 D., 19 B. \ Pr. 47 |)., 119
I Fr. 480))0108-13. o Fries D., 100 5.
109
DIOGENES LAERTIUS
dwpov, ev ois dnow, “ aétov "Egeatous nBydov
amobaveiv" maar Kal Tots avnBous THY mow Kara
Aimetv, otrwes "Eppodwpov avopa € ewuTay ovnLOTOV
eBadov Aéyovres, “Hpéwr unde els 6VHLOTOS EGTW*
el 0€ Tis ToLodTos, GAAn Te Kal per GAAwy.”
afvovpevos dé Kal vojovs Getvar mpos avTav
U7rEpEtoe dua TO 7187) KexpaThobat TH Tovnpa
3 70ALTEia THY TOAW. dvaxwpnoas 0’ els TO tepov
THS ’Aprépudos pera TOV Taldwy noTpayadrce:
TEploTavT wy 0° avrov TeV "Egeoiwy, Tt, ae
KakioTo., Bavydalere;’’ eizev’ “7 ov KpeiTTov
TobdTo Trovety 7 pel” tudv mrodurevecOar; ”’
Kat réAos pucavlpwayjoas Kal exmatTnoas ev
Tots opeot Sintaro, mdoas atTovpevos Kai Botavas.
Kal JLeVTOL KaL OLA TOUTO TrEpiTpaTTEis Els VOEPOV
KaTnAev eis aoTv Kal TOV taTpav aivyparwods
emuvOdveTo €l SvvawT €§ émrop. pias adxpov
moujoar: Tav oe pay cuvievTwY, avTov ets Bov-
oTdo.ov KaTopvéas TH TOV Bore a\éa 7Amoev
eEatuoOncecOar. ovdev 8 aviwv ovd ovTws,
éreAeUta Biovs etn e€jKovTA.
4 Kat é€orw els adrov nudv ovtws €xov:
moAAdKis ‘Hpdxrertov eBatpaca, mas Tote TO CHv
@de SuavtAjoas Svapopos cir’ eGavev:
capa yap apdevoaca Kakn vocos vdaTe Péyyos
éaPecev ev BrAeddpois Kal oKdTov HyayeTo.
"Eppimios O€ eno A€yew avTov Tots tatpots
él TLS dwvarat <ra> evTepa KEWWWoas TO Uypov
e€epdoar' amemdvrwy dé, Oeivar adrov eis Tov
1 So Cic. Tusc. v. 105 ** morte multandos,” but dmdayéa-
c0ac Strabo xiv. 25, p. 642, Musonius ap. Stob. Fl. xl. 9,
Iamblichus, De vit. Pyth. 30, § 173 ed. Westermann.
410
FX. 2-47 aH ERACLITUS
would do well to end their lives, every grown man
of them, and leave the city to beardless boys, for
that they have driven out Hermodorus, the worthiest
man among them, saying, “We will have none
who is worthiest among us ; or if there be any such,
let him go elsewhere and consort with others.’”’¢
And when he was requested by them to make laws,
he scorned the request because the state was already
in the grip of a bad constitution. He would retire
to the temple of Artemis and play at knuckle-bones
with the boys; and when the Ephesians stood
round him and looked on, ‘‘ Why, you rascals,” he
said, *‘ are you astonished? Is it not better to do this
than to take part in your civil life ? ”’
Finally, he became a hater of his kind and wandered
on the mountains, and there he continued to live,
making his diet of grass and herbs. However, when
this gave him dropsy, he made his way back to the
city and put this riddle to the physicians, whether
they were competent to create a drought after heavy
rain. They could make nothing of this, whereupon
he buried himself in a cowshed, expecting that the
noxious damp humour would be drawn out of him
by the warmth of the manure. But, as even this was
of no avail, he died at the age of sixty.
There is a piece of my own about him as follows ?:
Often have I wondered how it came about that Heraclitus
endured to live in this miserable fashion and then to die.
For a fell disease flooded his body with water, quenched the
light in his eyes and brought on darkness.
Hermippus, too, says that he asked the doctors
whether anyone could by emptying the intestines
draw off the moisture ; and when they said it was
Pr 121 Di, 114 B. » Anth. Pal. vii. 127.
41]
DIOGENES LAERTIUS
nAvov Kal Kedevew Tovs matdas BodiTos KaTa-
qmAaTTEw: ovTw 6) KaTaTewdopevov devTEpatov
TedevT Hoa Kal Gadbivar év Th ayop4. NedvOys
5° 6 Kulixnvos pyar Ly uv evr’ avTov azro-
omdoat Ta BoriTa petvar Kal dia THY peTaBoAnv
ayvonBév7a KuvoBpwTov yeveotac.
Téyove d€ Oavpdowos €xk maidwy, OTE Kal véos
av édacke pydev eldévar, TéAELOS EVTOL yevofLEeVvos
TavT eyvuKevat. TKovae Ts ovdeves, aan’ aUuToV
édy oiljnoacba Kat pabew mavro. Tap €avTov.
Lwriwy d€ dyow elpnKevat Twas Zevopavous
GUTOV dKnKoevat: Aéyew TE ‘Apiarwva év 7@ Ilepi
“HpaxAetrou KaL TOV VOEpov avTOV beparevOijvau,
amobaveiv 5°’ ddAn voow. totro b€ Kai ‘ImmoBoros
ron
To 6¢ PEpopevov adtod BuBAiov éort prev arto
Tob. avvéxovtos Ilepi pucews, OunpyTar 5 ets
TpeEts Aoyous, els TE TOV TEpL TOU TavTOS: Kal
ToAuTeKoV Kat Deoroytxov. avebne 5° atro ets
To THS ’“Aptéutdos t tepov, US pev TWES, emuTdevoas
doapéarepov ypapar, omres ol Suvaprevot <povor>
mpogtovey avT@ Kal [7 eK Too dnpwoous evKAaTA-
dpovntov 7. Todrov dé Kai o Tipwy vmoypader
déywv,
aA > fi
trois 5° évu KoKKvaTis, oxAoAotdopos “HpakAetros,
GLVLKTNS AVOPOUGE.
Oedppacros d€ dynow v7 pehayyxodias Ta pev
jpuredy, ta 8 dAdor addws exovTa yparbac.
oneiov 8 abtod THs peyadoppoatvyns “Avtiabevns
or 101 _ Daes0_B. > Fr. 2588.
ewCf. [l. i. 20%, OHS
IX. 4-6. HERACLITUS
impossible, he put himself in the sun and bade his
servants plaster him over with cow-dung. Being
thus stretched and prone, he died the next day
and was buried in the market-place. Neanthes of
Cyzicus states that, being unable to tear off the
dung, he remained as he was and, being un-
recognizable when so transformed, he was devoured
by dogs. |
He was exceptional from his boyhood ; for when
a youth he used to say that he knew nothing, although
when he was grown up he claimed that he knew
everything. He was nobody's pupil, but he declared
that he “ inquired of himself,’’ * and learned every-
thing from himself. Some, however, had said that
he had been a pupil of Xenophanes, as we learn
from Sotion, who also tells us that Ariston in his
book On Heraclitus declares that he was cured of
the dropsy and died of another disease. And
Hippobotus has the same story.
As to the work which passes as his, it is a con-
tinuous treatise On Nature, but is divided into three
discourses, one on the universe, another on politics,
and a third on theology. ‘This book he deposited in
the temple of Artemis and, according to some, he
deliberately made it the more obscure in order
that none but adepts should approach it, and
lest familiarity should breed contempt. Of our
philosopher Timon ® gives a sketch in these words °:
In their midst uprose shrill, cuckoo-like, a mob-reviler,
riddling Heraclitus.
Theophrastus puts it down to melancholy that
some parts of his work are half-finished, while
other parts make a strange medley. As a proof of
his magnanimity Antisthenes in his Successions of
413
DIOGENES LAERTIUS
dyow ev Avadoxais: exXwp hoa yap TADEAPD THs
Baovretas. TooavTny Oe Oogav Eoxe TO ovyypapypa
WS Kal aipervoTas am’ avtod yevéoBat Tovs
KAnbevras “Hpaxdevretous.
"Edoxer 6 avTa kaboducas bev TAdE* EK TrUPOS
7a. mavTa ouveoTavat Kal ets ToOTO dvaAveoBau:
mavTa d€ yivecbar Kal” ciwappevnv Kat dia Tis
evavTLobpopias npHootat TQ OVTa’ Kal mavra
pux@v etvat Kal Saysovev Anpn. elpnKe dé Kal
rept Tov ev Koop CUVLOTOPLEVOV Tavtav mabey,
OTL TE O Tos €OTL TO peyeDos otos paiverac,
Aéyerat dé Kal © puxis: qeipaTa twy ouK av ¢€€-
evpolo, macav ETTLTOPEVOMEVOS odov: ovUTwW Babov
Adyov € éyer.” TH 7 olnow tepav vooov ereye Kal
THY opacw pevdeoGar. Aapmpas T eviote év T@
ovyypappatt Kal capes éxBadver, wore Kal TOV
vuDeoratov padies yravar Kal Stappo. puxs
AaBetv: 7 Te Bpax’tns Kat 70 Bapos THs éppnvecas
aovyKpirov.
Kat Ta emt pepous € adT@ WO Exel TOV doy-
paren: mop eivat orotxetov Kal TUpos apoubnv Ta
TAVTA, Gparwoer Kal TUKVWOEL ywopeva. capes
8 ovdev exTibeTau. yweobat Te maVTa KAT
évavTloTnTa Kal petv Ta ova _ moTapob dixny,
metrepavOar Te TO 7av Kal eva. elvat KOGMOV" yev-
vaobat Te avTov €K TUpOS Kal mad extrupobabat
KaTG TWas TrEpLodous evadda€ Tov oUpTavTa aidva:
ToOTO de yivecOar Kal? etwappevay. Tav Oe
evavTiwy TO pev emt THY yeveow ayov kahetabac
mOAEwov Kal épw, TO 8 emi THY exTUpwoWw Oopo-
¢ Fr. 45 D., 71 B. > Fr. 46 D., 182 B.
¢ Of. Prego D., 22 Be @ Cf. Fr. 80 Dagger BS.
414
IX. 6-8. HERACLITUS
Philosophers cites the fact that he renounced his
claim to the kingship in favour of his brother. So
great fame did his book win that a sect was founded
and called the Heracliteans, after him.
Here is a general summary of his doctrines.
All things are composed of fire, and into fire they
are again resolved ; further, all things come about
by destiny, and existent things are brought into
harmony by the clash of opposing currents; again,
all things are filled with souls and divinities. He
has also given an account of all the orderly happenings
in the universe, and declares the sun to be no larger
than it appears. Another of his sayings is: ‘ Of
soul thou shalt never find boundaries, not if thou
traekestit on’ every path ; so deep is its cause.” ¢
Self-conceit he used to call a falling sickness (epilepsy)
and eyesight a lying sense.2. Sometimes, however,
his utterances are clear and distinct, so that even
the dullest can easily understand and derive there-
from elevation of soul. For brevity and weightiness
his exposition is incomparable.
Coming now to his particular tenets, we may state
them as follows: fire is the element, all things are
exchange for fire and come into being by rarefaction
and condensation’; but of this he gives no clear
explanation. All things come into being by conflict
of opposites, and the sum of things flows like a stream.
Further, all that is is limited and forms one world.
And it is alternately born from fire and again
resolved into fire in fixed cycles to all eternity, and
this is determined by destiny. Of the opposites
that which tends to birth or creation is called war
and strife, and that which tends to destruction by
fire is called concord and peace. Change he called
415
9
10
11
DIOGENES LAERTIUS
Noyiav Kal eipnvyv, Kat THY peTaBoAny odov avw
KATW, TOV TE KOOpLOV yivecbar KaT adTHV.
ITuxvovpevoy yap TO 7p eSuypaiveoIar ouvioTd.-
pevov Te yivecGar vowp, TIVE LEVvoV O€ TO vowp Els
viv TpemeoUau Kal TAVTHV Odov emt TO Karo elva.
madw Te aw THY ala xetoar, e& ts TO vowp
yiweodar, ex de ToUTOU Ta Aouad, oxedov TAvTa ET
TH dvabupiacw | dvdyov THY amo THs Gadarrys:
autyn O€ eaTwW ) éml TO dvw 000s. yiveoIau O°
dvaBupidcers a0 TE vis Kal Jadarrys, as pev
Aapmpas Kal kabapas, as O¢€ oKoTewds. avgeata
d€ TO peev mop v0 TOV Aapmpav, TO de vy pov b7r0
TOV eTepwv. TO O€ TEpLeXOV omrotov €or ov On Aoi:
elvat HevTOU ev avr oKapas eTEOTPApLpLevas KaTa
KotAov T7pos Huds, ev ats abporlopevas Tas Aapmpas
avabupidoets amoTeActv proyas, a ds elvar Ta dozpa.
AapmpoTarny O€ elvau 7H Too TAtov preya Kat
Depporarny. Ta pev yap dA\a dotpa metov
ame Xew a.770 vis Kat dua TOTO HTTOV Adpurew Kal
OdAmew, THY dé cedAnvny TMPOTYELoTEpavy ovoav p17)
bua TOU kafapod pepervar TOoTmOU. TOV pevTot 7Avov
év duavyet KaL apuyet kwetabar’ KL OULPLETPOV
ap TL@V Exe dudoTnua’ TovyapTo. paAdAov Dep-
praivetv Te Kat dutilew. exAcirew TE TjAvov Kal
oehquay, avo oTpepopeveny TOV TKApav Tous TE
KaTa jive THis oeAnvys OXHHLATLOPLOVS yiveobat
arpepopervns év avTh Kara puKpov THS oKxagys.
Tepav TE Kal VUKTO yiveobac KaL pijvas Kal pas
eretous Kal eviauTous: deTous TE KaL MVEvAaTA Kal
Ta. TovToLs _Opova KaTa TAS dLtadopous dvabupidoers.
THY Lev yap Aapmpav dvabupiacw proywbetoay ev
T@ K’KAW* Tob HAlov Huepav moreiv, THY Se EvavTiav
416
IX. 8-11. HERACLITUS
a pathway up and down, and this determines the
birth of the world.
Yor fire by contracting turns into moisture, and
this condensing turns into water ; water again when
congealed turns into earth. This process he calls
the downward path. Then again earth is liquefied,
and thus gives rise to water, and from water the rest
of the series is derived. He reduces nearly every-
thing to exhalation from the sea. This process is
the upward path. Exhalations arise from earth as
well as from sea ; those from sea are bright and pure,
those from earth dark. Fire is fed by the bright
exhalations, the moist element by the others. He
does not make clear the nature of the surrounding
element. He says, however, that there are in it
bowls with their concavities turned towards us, in
which the bright exhalations collect and produce
flames. ‘These are the stars. The flame of the sun
is the brightest and the hottest; the other stars
are further from the earth and for that reason give
it less light and heat. The moon, which is nearer to
the earth, traverses a region which is not pure. The
sun, however, moves in a clear and untroubled region,
and keeps a proportionate distance from us. That
is why it gives us more heat and light. Eclipses of
the sun and moon occur when the bowls are turned
upwards ; the monthly phases of the moon are due
to the bowl turning round in its place little by little.
Day and night, months, seasons and years, rains and
winds and other similar phenomena are accounted
for by the various exhalations. Thus the bright
exhalation, set aflame in the hollow orb of the sun,
produces day, the opposite exhalation when it has
1 ketoOac vulg.: corr. Reiske. 2 xolhw Reiske.
VOL. II OE 417
DIOGENES LAERTIUS
émxpatnoacay viKrT amotedciv: Kal ex pev TOU
Aappot 7O Oepuov av&dpevov Oépos movetv, €x
5€ rod oKorewod TO typov mAeovalov yxeywva
3 / > 4 \ / A A
amepyalecbar. axoAov0ws d€ TovToIs Kal TeEpt
~ ” > ~ \ \ ~ Koad > \
tov dAAwy aizwdoyel. mept 5é THS ys ovdev
5) / 4 , >] 2 3 3 \ \ ~
awodaiverat mola tis €oTw, aAd’ odde Epi THY
oxada@y. Kal Tatra pev Fv avT@ ra doKobrTa.
Ta d€ wept Lwexparovs Kal ooa evTvywy T@
,
ovyypdppate eimot, Kouicavtos Eupimidov, Kaba
now Apiotwv, év TH wept LwKpatous eipjKapev.
/ 4 A e \ f f
12 LeAevkos pevtor dyoiv oO ypappatixos Kpotwva
Twa totopev év Ta KaraxoAvpBynr_ Kparyra twa
~ 4
ampa@rov eis THY “EAAdda Kopioo ro BiBAtov: <ov>
\ >] ~ , \ A ~ “
Kat elzeivy AndXlov Tivos Seicbat KoAvpPynrod, os
ovK amomviynoceTat ev adT@. émvypadovor 8 avt@
V4
ot pev Movoas, of é Ilepi dvcews, Avddoros de
> \ +7 \ \ }
axpipés oldKioja mpos oTabuny Biov,
ddAo yuwpov’ HOG, <Tod & GAov> Kdcpov TpoTW
évos te EvuTavtTwv te. dact 6 avrov €pwrn-
/ \ / ~ / 6c m7 9 e a ~ >?
Bévra bia Ti orwm7d, ddvar “wy vpets Aadnre.
é7oOnce & avtod Kat Aapetos petacyeivy Kat
éypaibev WOE pos avTOV'
13“ BaotAeds Aapeios matpos “Yoraomew ‘HpakAe-
tov "Edéatov coddov avipa mpocayopever xaiperv.
‘“ KaraBéBAnoa Adyov Ilepi dicews dvavontov
1 kal yvapov’ 7OGv, <Kal xaddv> Kxédcpov rpdmwy évds TE
cuuravrwy Te Diels.
a7, 22.
’ Plato, alluding to Heraclitus, speaks of “‘ lonian Muses ”’
(Soph. 242 ©). He is followed by Clement of Alexandria
(Strom. v. 9, 682 P. ai yoiv ’lddes Modoar Siappndnv dévyover),
418
IX. 11-13. HERACLITUS
got the mastery causes night ; the increase of warmth
due to the bright exhalation produces summer, where-
as the preponderance of moisture due to the dark
exhalation brings about winter. His explanations
of other phenomena are in harmony with this. He
gives no account of the nature of the earth, nor even
of the bowls. These, then, were his opinions.
The story told by Ariston of Socrates, and his
remarks when he came upon the book of Heraclitus,
which Euripides brought him, I have mentioned
in my Life of Socrates.7 However, Seleucus the
grammarian says that a certain Croton relates in
his book called The Diver that the said work of
Heraclitus was first brought into Greece by one
Crates, who further said it required a Delian diver
not to be drowned in it. The title given to it by
some is The Muses,” by others Concerning Nature ;
but Diodotus calls it ¢
A helm unerring for the rule of life;
others “‘a guide of conduct, the keel of the whole
world, for one and all alike.” We are told that,
when asked why he kept silence, he replied, “* Why,
to let you chatter.’ Darius, too, was eager to make
his acquaintance, and wrote to him as follows @:
‘“ King Darius, son of Hystaspes, to Heraclitus the
wise man of Ephesus, greeting.
‘“ You are the author of a treatise On Nature which
and possibly, as M. Ernout thinks, by Lucretius, i. 657, where
** Musae ” is the ms. reading. But cf. Lachmann, ad loc.
¢ Nauck, 7.G.F.2, Adesp. 287.
4 The request of Darius is mentioned by Clem. Alex.
Strom. i. 65 otros Baowiéa Aapetov rapakadrotvra Kew els
Ilépcas bwepetéev. The story is not made more plausible by
the two forged letters to which it must have given rise.
419
14
15
>
DIOGENES LAERTIUS
Te Kal OvaeEHyHTOV. EV TLOL [Lev OdY EpuNvEevojLEvos
KaTa AeEw onv doKel dvvaply Twa TEpLeXew
Jewpias Koopou Te TOD ovpmTavTos Kal TOV ev
ToUTw ywopevav, aTrEp eorly ev JevoraTyn Kelpeva
KW GEL Tov d€ mAcloTwy € emoxny ExYovTa, wore Kal
Tovs él mAEetoTov peTeaxnKOTaS OUYY Pappa ov
dvaropetabau THs opbys* doKovons yeypa Bor apa
gol eSNYNTEWS. Bactdeds ovv Aapeios ‘Yordorov
ovAeTat THS Ons aKpodcews peTacxety Kal mae
deias “EM nvuijs. Epxov 57) oUvTOpMs mpos env
opw Kal Baairevov oixov. “EAAnves yap émi To
mAEloTov aveTLonavToL Gopots avdpacw ovres Tap-
op@at Ta KaAds br’ adbrav evderxvipeva mpos o7ov-
dalav axonv Kat wabnow. map eyo. 8 vrapye
Go. maca pev mpoedpia, Kal’ nuépav dé Kady Kat
omovdaia mpocaydpevats Kat Bios evddoKios oats
Tapaweoeow.
‘“Hpakrertos "Eddotos Baotrei Aapeiw martpos
‘Yordomew xaipew.
‘“Oxdaor TU dvovow ovrTes emyOovior THS ev
YX 5 mux fis pb
dAnOnins Kal duxarompaypnoavvns ameXovTaL, a-
mAnotin be kal Bofoxomin TpogeXovar KAKTS EVEKG,
dvoins. eyw O° dpvnorin Exwv maons Trovmpins
Kal KOpov hevywv TmavTos olKeLoujrevov hbdvw Kat
dia TO TwepucTacba Brepnpavinv ovK av adikoipny
eis Ilepodv ywpnv, dAtyots apkeopevos KaT’ euny
yrapny.
Tovotros ev avnp Kat mpos Bactréa.
Anprrpis 6€ dynow ev Tots “Opwvipois Kat
nvaiwy avtov virepppovica, dd€av exovrTa
1 $90Gs Richards.
420
IX. 138-15. HERACLITUS
is hard to understand and hard to interpret. In
certain parts, if it be interpreted word for word, it
seems to contain a power of speculation on the whole
universe and all that goes on within it, which depends
upon motion most divine; but for the most part
judgement is suspended, so that even those who are
the most conversant with literature are at a loss to
know what is the right interpretation of your work.
Accordingly King Darius, son of Hystaspes, wishes
to enjoy your instruction and Greek culture. Come
then with all speed to see me at my palace. For the
Greeks as a rule are not prone to mark their wise
men; nay, they neglect their excellent precepts
which make for good hearing and learning. But at
my court there is secured for you every privilege and
daily conversation of a good and worthy kind, and
a life in keeping with your counsels.”
“Heraclitus of Ephesus to King Darius, son of
Hystaspes, greeting.
‘All men upon earth hold aloof from truth and
justice, while, by reason of wicked folly, they devote
themselves to avarice and thirst for popularity. But
I, being forgetful of all wickedness, shunning the
general satiety which is closely joined with envy,
and because I have a horror of splendour, could not
come to Persia, being content with little, when that
little is to my mind.”
So independent was he even when dealing with
a king.
Demetrius, in his book on Men of the Same Name,
says that he despised even the Athenians, although
held by them in the highest estimation; and,
4.2]
16
17
DIOGENES LAERTIUS
Topmetor ny, KAT APpovoupevov TE UTO TOV ‘Ege-
olwy eXeobar paAdov Ta otkela. pep T aL avToou
Kat 0 WDadnpeds Anpntpios ev 7H LwKparous
amooyia.. mActorot Té Elow OGoL eSynvra avrToo
TO ovyypappa.” Kal ‘yap “Avriobevns: kat ‘Hpa-
KAEldns 6 llovruxos KAeavéns re Kal Udaipos o
LtTwikds, mpos be Jlavoavias 6 KAnfeis ‘Hpa-
/ ar / \ a ~ A
KAevtiaTHS, Nuxopndns TE Kal Atovto.os: tav de
YpappatiKay Atddotos, ds ov ona mept picews
etvau TO ovyypappya, aAAd mept moAiTelas, TO de
TEpl Pvaews ev Tapadelypatos Eider KetaOa.
€ iv / \ ~ \ ~
lepwvupos b€ dyno Kat Uviivov tov tadv
+7 \ > / \ > U 4 \
lapPwv trountny emupadéabat tov éexeivov Adyov dra
, > / 4 >) > b) \I > /
méTpou exBaAdew. modAd 7’ eis adrov emvypdppata
PepeTat, aTap 61 Kal TOE:
°“H / r > , P , > / Er > x
pakrertos éyw' Ti wy dvw KaTw EAKET apov>cot;
ovyx vytv emdvouv, Tots 0° Eu ETLOTApEVoLS.
eis €ol av@pwros Tprapuvptot, of 6 avapiOuor
ovoeis. Tatr’ ave Kai rapa Depoedovy.
Kat aAAo ToLOVoeE:
py) tTaxds “HpakdAeitov em’ opparov elAce BiBrov
TOUPEGLOV™ para TOU dvoBaros aT pares.
opdvy Kal oxoTos éoTiv dAaumeTov: WY O€ oe wvoTNS
eloayayn, havepod Aapmpotrep HeAtov.
/ wv e / / ~ >) \
Teyovact 6° ‘Hpaxderto. mévre* patos avtos
e < > ~
otTos* devTEpos rornTns AupiKds, ob EoTL THY
~ > } A
dwoexa Oedv eyKudpuov’ tpitos eAeyetas moLnTTs
@ This work is again quoted in ix. 37 and ix. 57, and is
perhaps the source of the first sentence of § 52 also.
422
1j1547. HERACLITUS
notwithstanding that the Ephesians thought little
of him, he preferred his own home the more.
Demetrius of Phalerum, too, mentions him in his
Defence of Socrates? ; and the commentators on
his work are very numerous, including as they do
Antisthenes and Heraclides of Pontus, Cleanthes
and Sphaerus the Stoic, and again Pausanias who
was called the imitator of Heraclitus, Nicomedes,
Dionysius, and, among the grammarians, Diodotus.
The latter affirms that it is not a treatise upon
nature, but upon government, the physical part
serving merely for illustration.®
Hieronymus tells us that Scythinus, the satirical
poet, undertook to put the discourse of Heraclitus
into verse. He is the subject of many epigrams,
and amongst them of this one°:
Heraclitus am I. Why do ye drag me up and down, ye
illiterate? It was not for vou I toiled, but for such as
understand me. One man in my sight is a match for thirty
thousand, but the countless hosts do not make a single one.
This I proclaim, yea in the halls of Persephone.
Another runs as follows @:
Do not be in too great a hurry to get to the end of Heraclitus
the Ephesian’s book: the path is hard to travel. Gloom is
there and darkness devoid of light. But if an initiate be
your guide, the path shines brighter than sunlight.
Five men have borne the name of Heraclitus:
(1) our philosopher ; (2) a lyric poet, who wrote a
hymn of praise to the twelve gods; (3) an elegiac
>’ Apparently D. L. is using, through another of his
sources, the very same citation from Diodotus which he has
given verbatim in § 12.
¢ Anth Pat. vii. 128. qd Anth. Pal. ix. 540.
4.23
DIOGENES LAERTIUS
‘AXKapvaccets, eis dv KadAiaxos mezoinrev
OUTWS*
etme tis, ‘HpakdAecre, TeOV Hopov, es 6° ewe OdKpU
nyayer, euvnobnv 0 coocaKts dpporepor
jAvov ev A€oxyn KaTedvcapev. aAAa ov peEv ToD,
Eetvy’ “AAtkapvacced, teTpamraXrar o706un,
at d€ Teal Cwovow anddves, How 6 TavTWwY
apmaxrns “Aldns ovK émi xetpa Bade?.
TéTapTOS AécBuos, ioropiav yeypapurs Maxedou-
KTV" TrELLTTOS aovdoyehowos, & amo KUapwotas peTa-
BeByKws eis <TddE> TO Eidos.
Ked. BP’. XENO®ANH
18 Fevodavys Aegiou 7 1, WS ‘AzroAAddupos, ’Opbope-
vous Kodopusvos evaweitat mpos tov Tipwvos:
pynat yoov,
La U ee ul ¢ 4 3 J
Fewodaryny 8 waarudov, “Ounpamarny emKonrny.
ovTos exmecwy THS TaTtpidos ev LayKkAn Tis
DikeAtas « * ** StetpiPe d€ Kai ev Karavyn. dunxovoe
d€ Kat éviovs ev ovdevds, KaT éviovs de BoTw-
1 Diels after Xixedias inserts <écérpiBe Kai ris eis "EXéav
atmoxias Kowwvioas EdidacKEY EKEL>.
@ Anth. Pal. vii. 80.
’ From Cory’s Jonica, p. 7. In hare prose: “ One
told me of thy death, Heraclitus, and moved me to tears,
when I remembered how often we two watched the sun go
down upon our talk. But though thou, I ween, my Hali-
carnassian friend, art dust long, long ago, yet do thy
4.24,
IX. 17-18. HERACLITUS—XENOPHANES
poet of Halicarnassus, on whom Callimachus wrote
the following epitaph ?:
They told me, Heraclitus, they told me you were dead,
They brought me bitter news to hear and bitter tears to shed.
I wept as I remembered how often you and I
Had tired the sun with talking and sent him down the sky.
And now that thou art lying, my dear old Carian guest,
A handful of grey ashes, long, long ago at rest,
Still are thy pleasant voices, thy nightingales, awake ;
For Death, he taketh all away, but them he cannot take ;?
(4) a Lesbian who wrote a history of Macedonia ;
(5) a jester who adopted this profession after having
been a musician.
CuapTER 2. XMENOPHANES® (570-478 B.c.)
Xenophanes, a native of Colophon, the son of
Dexius, or, according to Apollodorus, of Orthomenes,
is praised by Timon, whose words at all events are :
Xenophanes, not over-proud, perverter of Homer, castigator.
He was banished from his native city and lived at
Zancle in Sicily <and having joined the colony
planted at Elea taught there>. He also lived in
Catana. According to some he was no man’s pupil,
‘ Nightingales ’ live on, and Death, that insatiate ravisher,
shall lay no hand on them.”’ Perhaps ‘‘ Nightingales ’’ was
the title of a work. lLaertius deserves our gratitude for
inserting this little poem, especially on so slight a pretext.
¢ Diels (Dox. Gr. p. 140) compares Hippolytus, Ref. [Taer.
£714. 4; PYutarch, Som. 4; Aétius, ® 3. 12, ii. +. 11,
ii DO. PSP TO? 49 11. OM. 9, ieSt 19) ffi. 16. 5, ultimately
from Theophrastus, Phys. Opin. Fr. 5, Fr. 16.
425
DIOGENES LAERTIUS
vos “A@nvaiov 7, as TWES, “ApxeAdov. Kal, ws
wrt onst, KaT “Avagipavdpov nV. yeypate
d€ Kal eV emeat Kal edeyelas Kal tapBous Ka
‘Hovodov Kal “Opnpov, € ETLKOTTOUV avTa@v Ta rept
Jediv etpypeva. aAka Kat atros éeppawwder ra
eavTod. avTidofdcar TE Aéyerau Oadj cat IIvd-
ayopa, kabdpacbar be Kal "Exryvevidov. [LaKpo-
LWTATOS TE Milde ws mov Kal adTos pyow*
19 70) 8 énTa 7 éace Kal ef KOvT eviauTot
BAnorpilovres € euny ppovTid av” ‘EAAdda yay:
eK yeverijs d€ TOT Yoav €eiKoot TEVTE TE TPOS
Tots,
+ > A \ ~ > > 4 > ?
ElTEp Eyw TEpt THVO olda Aێyetv ETULWS.
Dor dé TéTTapa etvat TOV OVTWY orouxela,
Koopous 6° detpous, od mapadXaxrovs b€. Ta
vEgy cuvicracbat THs ag HAtov GT L00$ avapepo-
pevns Kal alpovons avra els TO TIEPLeXOV. ovoiav
Qeot odatpoerdy, pundev Spovov exovcayv avOpww:
GAov d€ Opav Kal oAov aKoveL, p17) WevTOL avaTrVeEiV:
oupmavra Te elvat votv Kal ppovnow Kal aloLov.
mpOTos Te dmepyvaro 6 OTe TGV TO ywvdpevov Pbaprov
EOTL KaL 1) pox Tet...
20 “Edy 6€ kal Ta troAAG oow vot eivat. Kat Tots
Tupavvois evTvyyavew 7) ws HKLoTa 7) Ws YoLoTa.
? / \ > 4 > ~ 4 > V4 /
EpredoxAێous oe eimovTos avr OTL aveupEeTos
> ¢e Uy ” €¢ A \ >
€oTw 6 copes, © elkOTWs, ’ bn: ““ codov yap eivat
\ 4
def TOV Emvyvwadpevov TOV Godoy.” drat d€ LwTiwv
¢ Possibly the same Boton who taught ‘Theramenes
rhetoric. Ifso, D. L. (or his authority) may have transferred
to Xenophanes an excerpt intended for Xenophon. See
the note of Diels, F'r. d. Vors., on 11 A. 1 (Xenophanes)
> Hives DD.
426
IX. 18-20. XKENOPHANES
according toothers he was a pupil of Boton of Athens,@
or, as some say, of Archelaus. Sotion makes him a
contemporary of Anaximander. His writings are in
epic metre, as well as elegiacs and iambics attacking
Hesiod and Homer and denouncing what they said
about the gods. Furthermore he used to recite his
own poems. It is stated that he opposed the views
of Thales and Pythagoras, and attacked Epimenides
also. He lived to a very great age, as his own words
somewhere testify ©:
Seven and sixty are now the years that have been tossing
my cares up and down the land of Greece; and there were
then twenty and five years more from my birth up, if I know
how to speak truly about these things.
He holds that there are four elements of existent
things, and worlds unlimited in number but not
overlapping <in time>. Clouds are formed when
the vapour from the sun is carried upwards and
lifts them into the surrounding air. The substance
of God is spherical, in no way resembling man. He
is all eye and all ear, but does not breathe ; he is
the totality of mind and thought, and is eternal.
Xenophanes was the first to declare that everything
which comes into being is doomed to perish, and that
the soul is breath.¢
He also said that the mass of things falls short of
thought ; and again that our encounters with tyrants
should be as few, or else as pleasant, as possible.
When Empedocles remarked to him that it is im-
possible to find a wise man, “ Naturally,” he replied,
‘for it takes a wise man to recognize a wise man.”
¢ Presumably followed by Epicharmus when he wrote
evoeBns vow mepuxws ot madas Kk’ ovdév KaKov
KaTOavuv: &vw 7d wvedua dtapevel car’ otipavdv.
(Fr. 22, ap. Clem. Strom. iv. 170, p. 640 P.)
21
DIOGENES LAERTIUS
mp@Tov avTov eimety axatdAnnr eivat 7a Tava,
mAavapevos.
"Ezoinoe 5€ Kat Kododdvos xtiow Kal Tov eis
"EAéav rhs ‘TraXas GTOLKLOpLOY em StoxiAia. Kat
nKwale KaTa THY eENKooTny Ohupmidda.. pyot
de Anpyrpios 6 Dadnpevs ev 7@ IMlepi ynpws
Kal [avairvos o O UTUWUKOS € ev TO) epi evdupias Tats
idtais xepot Barsar Tovs vieis atrov, Kabdmep Kat
“Avagayopav. doKet d€ mempacba: bao * * <Kal
bc bzo> tav vuéayopixdv Ilappevioxov
b “Opeordéov, Kaba dno. DaBupivos ev *Azro-
Aah Sven e9p ampwTw. yéyove de Kat aAdos
Zevopavns A€oBvos months tapBwv.
Kat odtou ev ot omopddny.
Ked. y’. TLAPMENIAH®
Fevopavous bێ dinKovoe Tappevidns Tvpyros
"EXeatns (rotrov Oeddpactos év 7H “Enroph
“Avagudvdpou dynow aKxoboat). ouws 8 ovv
aKxovoas Kal =evopavous ovUK jKoAovbnoev avrT@.
EKOWCUNGE dé kat “Apewia Avoxaira To IIv6-
ayopera, ws Edn Luria, GvOpl TevynTe [eV, Kar@
dé Kal ayada. ad Kal ntG@NOD nKorovinoe Kal
¢ It would be rash to infer from this single notice, that
Sotion, considering KXenophanes a Sceptic, did not derive
him from the Pythagoreans through Telauges.
> 540-537 B.c. ¢ ils
4 Diels (op. cit. p. 141) compares Hippolytus, Ref. Haer.
i. lily ; Plutarch, Strom. 5; Aétius, i. 3. 14, iv. 9.1,
iv. 5. 12, iii. 15. 7; ultimately from Theophrastus, Phys.
Opin. Fr. 6. 7, 17.
498
IX. 20-21. XENOPHANES—PARMENIDES
Sotion says that he was the first to maintain that
all things are incognizable, but Sotion is in error.?
One of his poems is The Founding of Colophon, and
another The Setilement of a Colony at Elea in Italy,
making 2000 lines in all. He flourished about the
60th Olympiad. That he buried his sons with his
own hands like Anaxagoras © is stated by Demetrius
of Phalerum in his work On Old Age and by
Panaetius the Stoic in his book Of Cheerfulness.
He is believed to have been sold into slavery by
¢. .. and to have been set free by> the Pythagoreans
Parmeniscus and Orestades: so [Tavorinus in the
first book of his Memorabilia. There was also
another Xenophanes, of Lesbos, an iambic poet.
Such were the “ sporadic ”’ philosophers.
CuapTer 3. PARMENIDES ¢ [ flor. c. 500 B.c.]
Parmenides, a native of Elea, son of Pyres, was
a pupil of Xenophanes (Theophrastus in his Epztome
makes him a pupil of Anaximander). Parmenides,
however, though he was instructed by Nenophanes,
was no follower of his. According to Sotion’ he also
associated with Ameinias the Pythagorean, who was
the son of Diochaetas and a worthy gentleman though
poor. This Ameinias he was more inclined to follow,
¢ Diels considers this sentence to be a marginal note of
an editor referring to Xenophanes, not Parmenides.
f Sotion would thus appear to separate Parmenides from
Xenophanes. Compare note a on p. 426. Diels conjectures
that an epitaph on the Pythagoreans mentioned is the
ultimate authority here.
. 429
DIOGENES LAERTIUS
amofavovtos np@ov idpvcato yévous Te vmapxYwv
~ A i 4 \ Caz: "uA / > 3 3
Aappotd Kat mAovTOV, Kat bm “Apewiov add’ ody
b10 Eevodavous els novyiav mpoeTpar7.
IIparos 8 otros tH yiv amépawe opatpoerdy
Kal ev peow ketoban. dvo TE elvat oroxela, Op
Kal ynv, Kat TO pev Onptoupyod taéw éexew, THY
225° vAns. yeveotv T avbpamuy ef nAtov m™p@Tov
yevéobar advrov O€ drrepéexew” TO Deppov Kal TO
ysuxpov, €f ay TO mara cuveoTavat. Kal THY
puxty KQL TOV voov TavTov eivat, Kaba peuvnrar
Kal Oeogpactos ev TOUS on TAVT WV oxedov
éxtiléuevos Ta Soypata. diconv te edn THY
, A \ 3 b) / ‘ \ A
dirocodiav, THY pwev Kar adAnfevav, THY dé KaTa
ddfav. 810 Kal Pyot mov"
/
ew 5€ oe mavTa mulécbar
>] \ >AA a] 4 3 \ 4 o 3 A >
nev “AdAnbeins edxuKr€os” atpeses HTop,
3 4 ~ sf aA 3 Ww f > vA
noe Bpor@v d0€as, Tats odK ev mlaTis adnOas.
Kat adros dé dua TOLNMaT wv prrooodgel, Kabarep
‘Hoiodds TE Kal Zevopavns Kat “EprredoKhjjs.
KpiTyptov d€ TOV Adyov elme: Tas TE aicOyces pL
axpipels Umapxew. pnot yoor
undé o° Gos rodAvTeEtpov odov Kata THVdE Biacbw
~ ” ” A > / > A
VWULEV GOKOTIOV Oupa Kal HYHETCAY aKoUTY
Kal yA@ooav, Kpivar d€ Adyw moAvdnpw EAeyxov.
23 S10 Kal Tepi avrov dnow o Tipwr:
1 brepéxew] brdpxew vulg.: corr. Apelt.
2 evrrecbéos vulg.
¢1Fae..23 1D.
’ The text of Parmenides had suffered in the course of
time. Here Laertius, like Sextus Empiricus and Plutarch,
read evrrecOéos arpexés ; Proclus, two centuries later, edpey-yéos ;
430 |
LX. 21-23. PARMENIDES
and on his death he built a shrine to him. being him-
self of illustrious birth and possessed of great wealth ;
moreover it was Ameinias and not Xenophanes who
led him to adopt the peaceful life of a student.
He was the first to declare that the earth is
spherical and is situated in the centre of the universe.
He held that there were two elements, fire and earth,
and that the former discharged the function of a
craftsman, the latter of his material. The generation
of man proceeded from the sun as first cause ; heat
and cold, of which all things consist, surpass the sun
itself. Again he held that soul and mind are one
and the same, as Theophrastus mentions in his
Physics, where he is setting forth the tenets of
almost all the schools. He divided his philosophy
into two parts dealing the one with truth, the other
with opinion. Hence he somewhere says @ :
Thou must needs learn all things, as well the unshakeable
heart of well-rounded truth as the opinions of mortals in
which there is no sure trust.”
Our philosopher too commits his doctrines to verse
just as did Hesiod, Xenophanes and Empedocles.
He made reason the standard and pronounced sensa-
tions to be inexact. At all events his words are °¢:
And let not long-practised wont force thee to tread this
path, to be governed by an aimless eye, an echoing ear and
a tongue, but do thou with understanding bring the much-
contested issue to decision.
Hence Timon ¢ says of him ° :
but Simplicius, on De caelo, enables us to go behind our
author by citing (as he no doubt would have wished to do)
the better reading.
[reo BP. a yee, en. Od. xi. 601.
4:31
DIOGENES LAERTIUS
4
Tlappevidou re Binv peyadddpovos od moAvdo€or,
6s p amo havracias avarns avevetKaTo vwoets.
ets tovrov Kat IlAdtwyv tov Sdiadoyov yéeypadge,
ێ Th 10 3 > 4 co on Il \ 3 ~ 33
apwevionv’”’ emuyparbas “ 7 Ilepi tedv.
” A \ \ 3 Ud \ e X
Hkxpale 5€ Kata tTHv evarny Kat €€nKoorny
"OAvpmiada. Kat Soxet mpa&tos mepwpakevar Tov
2 aN > a \ / o
avrov eva. “Eomepov cat Dwoddpov, ws Pyar
DaBwpivos ev méeumTw *Aropynpovevpatwv: ot
dé IvOayopav: Kaddiwaxos 5€ dno py eivar
avrod TO Toinua. A€yerar Sé€ Kal voprovs Veivar
Tots moXtrats, ws dno. Laevowmmos ev 7a Ilepi
, A ~ > “A A > /
diiocodwv. Kat mp@Tos €pwrjaa tov “AxAdea
f e a ? ma ¢ /
Aoyov, WS PaPwpivos ev [lavrodamf loTopia.
Téyove 5€ Kai erepos Ilappevidns, pytwp Texvo-
mre
Ked. 6°. MEAIZ2O&
, a /
24 MeédAroaos [@aryevous Laptos. obros nKovce Ilap-
pevioov' GAAa Kal ets Adyous 7Abev “Hpaxdetra:
éTe Kal auvéaTncev adrov Tots “Edecious ayvoodat,
, ¢ 4 / > 4
Kkabanep ‘Immoxparns Anuoxpitov “APdnpirats.
yéyove O€ Kal TroALTLKOS avnp Kal amodoyTs mapa
“~ 4
rots moXlrais HEwwuevos: ofev vavapyos aipebeis
w” \ “a 3 4 \ A 3 4 > ?
ere Kat waAAov efavpacbn dia THY olKELaY apeTHV.
> / 3 ? ~ \ ~ ” S A >
Edoxec 5’ atta 70 av azretpov etvar Kat av-
adAoiwrov Kal aKivyTov Kal Ev Om“oLlov EauTm Kal
@ 504-500 B.c. > Cf. spray 151
452
IX. 23-24. PARMENIDES—MELISSUS
And the strength of high-souled Parmenides, of no
diverse opinions, who introduced thought instead of imagina-
tion’s deceit.
It was about him that Plato wrote a dialogue with
the title Parmenides or Concerning Ideas.
He flourished in the 69th Olympiad.? He is
believed to have been the first to detect the
identity of Hesperus, the evening-star, and Phos-
phorus, the morning-star ; so Favorinus in the fifth
book of his Memorabilia ; but others attribute this
to Pythagoras, whereas Callimachus holds that the
poem in question was not the work of Pythagoras.
Parmenides is said to have served his native city
as a legislator: so we learn from Speusippus in his
book On Philosophers. Also to have been the first
to use the argument known as “ Achilles <and the
tortoise> ’’: so Favorinus tells us in his Miscellaneous
Mistory.
There was also another Parmenides, a rhetorician
who wrote a treatise on his art.
CyHapTrer 4. MELISSUS
Melissus, the son of Ithaegenes, was a native of
Samos. Hewasa pupil of Parmenides. Moreover he
came into relations with Heraclitus, on which occasion
the latter was introduced by him to the Ephesians,
who did not know him,®? as Democritus was to the
citizens of Abdera by Hippocrates. He took part also
in politics and won the approval of his countrymen,
and for this reason he was elected admiral and won
more admiration than ever through his own merit.
In his view the universe was unlimited, un-
changeable and immovable, and was one, uniform
VOL. II QF 433
25
26
DIOGENES LAERTIUS
mAnpes: Kivqow TE pa elvat, Soxetv 6° elvar. ada
Kal TmEpt Beav ereye Ley) See, amropaiveobat’ un ‘yap
eivat yraow avTa@v.
Ono & *AvoAAddwpos Akpakévat adtov KaTa
Thy TeTAapTHy Kal dydonkooTyY 'OAvpmiada.
Ked. €’. ZHNON EAEATHS
Znvwv *EAedrns. totrov ’AmoAdddwpos Pyaw
elvar év Xpovixots [Ilvpnros tov dé Iappevidnv]
dtoer prev Tedevrayopov, Oécer de Tlappevidov
<tov d€ Hlappevidny Ilvpntos’>. epi rovrov Kai
MeXiccov Tiuwy dynat tatra:
dupotepoyAuacou Te peya abévos odK adamabdvov
TVWVOS TAVTWY emAnmTopos,, moe MeAcooor,
TOAAGY havTacp@v éeTavw, TavpwY ye Ev FOTW.
‘O 869 Zivwv OLaKkm KOE Tappevidov Kal yéyovev
avToo TALOLKG.. KaL evunKns nv, Kaba gna
TlAdtwv é&v TO Tappevion, 0 8 avros ev T@
LYodiorH Kai ev T@ Daidpw <advrob peuvyntar> Kal
"EAeatixov [ladayydnv atrov Kadet. dna
"AptototéAns edpernv avrov yevéoBar diadextixas,
momep ’EumedoxAéa pytopicys.
Téyove 6€ avnp yevvatotatos Kai ev didocodia
Kal év 7roAuTela* héperar yoov avrod PiPria wroAAjs
cuvécews yeuovta. Kabedciv d€ GeAjoas Néapyov
TOV TUpavvov—ot d€ Avopédovta—avveAn gon, Kaba
pyow “HpakAetdns ev TH Larvpov eTLTOM A. OTE
KaL e€eralopevos TOUS GuvelooTas KaL TEpt TOV
1 roy 6é . . . Ilépnros transposed by Karsten.
43-4
IX. 24-26. MELISSUS—ZENO OF ELEA
and full of matter. There was no real, but only
apparent, motion. Moreover he said that we ought
not to make any statements about the gods, for it
was impossible to have knowledge of them.
According to Apollodorus, he flourished in the
84th Olympiad.4
CuapTer 5. ZENO OF ELEA
Zeno was a citizen of Elea. Apollodorus in his
Chronology says that he was the son of Teleutagoras
by birth, but of Parmenides by adoption, while
Parmenides was the son of Pyres. Of Zeno and
Melissus Timon ? speaks thus ¢ :
Great Zeno’s strength which, never known to fail,
On each side urged, on each side could prevail.
In marshalling arguments Melissus too,
More skilled than many a one, and matched by few.
Zeno, then, was all through a pupil of Parmenides
and his bosom friend. He was tall in stature, as
Plato says in his Parmenides.4 The same philosopher
«mentions him> in his Sophist,¢ <and Phaedrus,’>
and calls him the Eleatie Palamedes. Aristotle says
that Zeno was the inventor of dialectic, as Empedocles
was of rhetoric.
He was a truly noble character both as philosopher
and as politician; at all events, his extant books
are brimful of intellect. Again, he plotted to over-
throw Nearchus the tyrant (or, according to others,
Diomedon) but was arrested: so Heraclides in his
epitome of Satyrus. On that occasion he was cross-
examined as to his accomplices and about the arms
2 444-440 B.c. weir to LD:
© CS, dhwexsiiic S2 fey VeTSde
> 1afes. ¢ pai QiiGie. f 26iepD:
435
DIOGENES LAERTIUS
oe e > 3 , 4, > 4 3
oTAwy av ryyev eis Atmapav, mavtas eunvuoev ad-
Tov TOUS pirous, BovAopevos avTov €pniov KaTa-
or Hoa eira mept TOY el7retv exew TW <epn >
avT@ mpos TO ods Kat dakwy ovK dvaKev EWS
drrexevtnOn, tavtov “Apiotoyeitove T@ Tupavvo-
KTOvw Taba.
e , \
27 Anprirpios O€ pnow ev Tots ‘Opuwvtpous tov
puKTipa avrov amotpayetv. “Avriabevns de ev
tats Avadoyats ono pera TO pnvica. Tous pidous
ep Fjvan mpos Too Tupavvou el Tis aAXos ety”
Tov O€ etzeiv, “ov 6 THS moAews aXtiTHpLOS.”’
mpos TE TOvs TapeoTm@Tas gPavat- ““ Davpalw
buadv tHv decAiav, ef TovTwY Eevexev Hv viv eya)
diropevw, SovAeveTE TH Tupavvw”’ Kat TéAos azro-
TpayovTa THY yA@TrTav mpoomTvcat avT@* ToUs de
moXiras mapopuynlevras avtika Tov TUpavvov KaTa-
Aetoar. Tatra dé oxedov of mdAeiovs Aadodow.
ef , > e > \ ~ \
Eppcraos d€ dnow ets dAuov avrov BAnOjvar Kat
KATAKOTIHVAL.
\ > ? \ e “ + (4
23 Kat ets adrov nets etzroev ovTws:
nOedes, @ Zivwv, kadov 7Oedres avipa TUpavvov
KTeivas exdAdoat SovAcatvys ’ EXéav.
arn’ édauns: 87 yap ce AaBwv 6 Tupavvos ev
es
6Auww
/ BG , A , A / er cee
Kobe. Ti TovTO Aéyw; cHpa yap, ovxt OE Ce.
A A
Téyove 6€ ra te adAAa ayabos o Zivwv, adda Kat
wn A
UirepomTiKos TaV peilovwy Kat toov “Hpakdrettw-
—
* The heroic death of Zeno and his defiance of the tyrant
furnished a theme for various writers; cf. Plutarch, Adv.
Col. p. 1126 p: De garrulitate, p. 505 pv; De Storcorum
436
IX. 26-98. ZENO OF ELEA
which he was conveying to Lipara; he denounced
all the tyrant’s own friends, wishing to make him
destitute of supporters. Then, saying that he had
something to tell him about certain people in his
private ear, he laid hold of it with his teeth and did
not let go until stabbed to death, meeting the same
fate as Aristogiton the tyrannicide.
Demetrius in his work on Men of the Same Name
Sapo that the bit off, not the ear, but the nose.
According to Antisthenes in his Successzons of
Philosophers, after informing against the tyrant’s
friends, he was asked by the tyrant whether there
was anyone else in the plot ; whereupon he replied,
| Wess you, the curse of the city !”’; and to the
bystanders he said, ‘I marvel at your cowardice,
that, for fear of any of those things which I] am
now enduring, you should be the tyrant’s slaves.”
And at last he bit off his tongue and spat it at him ;
and his fellow-citizens were so worked upon that
they forthwith stoned the tyrant to death.? In this
version of the story most authors nearly agree, but
Hermippus says he was cast into a mortar and beaten
to death.
Of him also I have written as follows °:
You wished, Zeno, and noble was your wish, to slay the
tyrant and set Elea free from bondage. But you were
crushed ; for, as all know, the tyrant caught you and beat
you ina mortar. But what is this that [say? It was your
body that he beat, and not you.
In all other respects Zeno was a gallant man; and
in particular he despised the great no less than
repugn. p. 1051 c, where he is ranked with Socrates, Pyth-
agoras and Antiphon. Cf. also Clem. Alex. Strom. iv. 57,
citing Eratosthenes.
&’ Anth. Pal. vii. 129.
437
29
30
DIOGENES LAERTIUS
Kal yap ovTOS THY T por Epov pev ‘YeAnv, voTepov
0 °Eddav, Dwxaewv ovoay a7ouKiav, avTod be
maTpioa, 7oAw evTeAT Kal [LOvov Bg 5 ayabous
Tpepew ETLOTOJLEVIV Hyannoe pGAAov THs “AGn-
valu peyadavyias, ovK emdnnoas THUAaAa mpos
avrovs, GAN’ adTohi Karafuovs.
Oiros Kai tov "AyiAAda patos Aoyov Tparnce
[DaBwpivos dé dyar [appreveony | Kal addous
guyvoUS. apEecKeEt aQUT@ Ta0E- _KOopoUS evar
KEVOV Te pn elvar’ yeyevijaau be THY TOV TaVTWY
vow €K Deppod Kal pux pod Kat Enpod Kal vypod,
AapBavov7 wv avTaV Els addnAa Tv peTaBoAnv:
yeveow TE avOparray ex ys elvar Kal poxny
KpGua vmdpxyew EK TOV TpoEeipnuevwy KATA
pndevos ToUTWY ETLKpAaTYGL.
Toirov dact AoiSopovpevov GyavaKT Arar alTwa-
capevov d€ TWos, pavar “€av pn AowWopovjievos
TpooTrora ua, ovo” €mratvovpevos aicbncopar.
"Ort 6€ yeyovact Zyvwves oxTw ev Ta Kurcet
Suecleypeba. axpale & ovdros Kara THY evaTnv
<Kai €BdouynKooTny> ‘OdAvumiada.
Ked. 5’. ABR YKITMWOS
Aevxummos "EXearns, ws dé twes, “APdnpirns,
« ” ,
Kar e€vlous be MiAnjavos.’ ovTos nKoUGE Lajvesvos.
npeoke 8 alT@ ameipa elvac Ta TavTAa Kal Els
1 Mjduos codd.
2 A similar answer is ascribed to Empedocles in Gnomo-
logion Parisinum, n. 153.
aes | ¢ 464-460 B.c.
438
IX. 28-30. ZENO OF ELEA—LEUCIPPUS
Heraclitus. For example, his native place, the
Phocaean colony, once known as Hyele and after-
wards as Elea, a city of moderate size, skilled in
nothing but to rear brave men, he preferred before
all the splendour of Athens, hardly paying the
Athenians a visit, but living all his life at home.
He was the first to propound the argument of the
“Achilles.” which Favorinus attributes to Parmenides,
and many other arguments. His views are as follows.
There are worlds, but there is no empty space. The
substance of all things came from hot and cold, and
dry and moist, which change into one another. The
generation of man proceeds from earth, and the soul
is formed by a union of all the foregoing, so blended
that no one element predominates.
We are told that once when he was reviled he lost
his temper, and, in reply to some one who blamed
him for this, he said, “ If when I am abused I pretend
that I am not, then neither shall I be aware of it
if I am praised.” @ :
The fact that there were eight men of the name
of Zeno we have already mentioned under Zeno of
Citium.’ Our philosopher flourished in the 79th
Olympiad.
Louprioe. 6. lobUCIPPUS @
Leucippus was born at Elea, but some say at
Abdera and others at Miletus. He was a pupil of
Zeno. His views were these. The sum of things
@ With the account of Leucippus and Democritus Diels
(op. cit. p. 142) compares Hippolytus, Ref. Haeres. i. 12.
1-2 and i. 13. 1; Aétius i. 3. 15, i. 18. 3, ii. 1. 4, ii. 2.9,
ii. 7. 2, i. 3. 16; ultimately from Theophrastus, Phys. Opin.
Pres.
439
31
32
DIOGENES LAERTIUS
aA A \\
GAAnAa petaBadrAe,w, +o TE Gv elvat KEevoy Kal
~ 4
amARpes [owudatwv|. Tots te Kdopouvs yiveoBat
\ >
cwuaTwy els TO KEvoV eumimTovTwY Kat addjAoLS
~ \ 4
TepiT@AeKoLevw? EK TE THS KWHOEWS KATA THY
~ t ~ i ,
avénow avtav yivecbar thy Ta&v aatépwv vow.
4 \ \ e¢ > / 4 A A
pépecbar Sé Tov HALov ev peilove KUKAw TrEpL THY
~ a ,
ceAnvnv: thy yy oxetoba wept TO pécov SivovpeE-
~ ~ ~ ~ 4
vynv? oxnpa T avtns TuuTava@des elvat. mpa@Tes TE
aTopous apxas UmeaTHaaTo. <Kal> Kepadaiwdds
fev TAUTA’ ETL epous O Woe ExEL.
~ / 4
To ev 7av amrerpov dryow, ws mpoeipyTar: ToUTOV
cost ieee’ a > VO. / a \ et
O€ TO peev mAnpes E€lVal, TO de KEVOV, <a> KQL OTOLXYELA
/ > A
@yno.. KOGWOUS TE EK TOUTWY aTrEipoUS Elvat Kal
dtadvecbar eis TadTa. yivecbar d€ Tovs KdapoUS
ovtw: dépecbar Kat amoTounv eK THS ameipov
moA\Aa GwpaTa mavTota Tots cyjpacw els péeya
/ id 2) 4 / 3 / 4
Kevov, amep abpo.abevta Sivnv amepyaleabar piar,
> aA tA 3 v4 A ~
Kal’ nv mpooxpovovta <adAjAots> Kat mavTodaTas
KukAovpeva diaxpivesBar ywpis Ta OpoLa pds
Ta Opora. tooppomwy de dia to wARbos pnKére
duvapevewy Trepipepecbar, Ta prev AeTTA yYwpeiv Ets
Ay v 4 ee / \ A A
TO €€w Kevov, WoTep dtaTTwyeva’ Ta Se AoLTA
ovppevery Kal TepiTAEcKOpEeva GUyKaTaTpexew arXn-
a ~ /
Aows Kal Tovety mpaTov tT. avoTnua odatpoedés.
tovto 6 otov vueva adioracba, mepiéyovt’ ev
€avT@ TavToia owpaTa’ wy KaTa THY TOU pécoU
avréperaw repid.ovupévwy Aertov yevéabar rov
Tepe vpLeva, OuppeovTwY ael THY cuvex@v Kat
evippavaw Tis dws. Kal ovTw yeveoBar THY yhv,
440
IX.430-38 sLEUCIPPUS
is unlimited, and they all change into one another.
\ The All includes the empty as well as the full. The
worlds are formed when atoms fall into the void
and are entangled with one another ; and from their
motion as they increase in bulk arises the substance
of the stars. The sun revolves in a larger circle
round the moon. The earth rides steadily, being
whirled about the centre ; its shape is like that of
a drum. Leucippus was the first to set up atoms
as first principles. Such is a general summary of
his views ; on particular points they are as follows.
He declares the All to be unlimited, as already
stated ; but of the All part is full and part empty,?
and these he calls elements. Out of them arise the
worlds unlimited in number and into them they are
dissolved. This is how the worlds are formed. In
a given section many atoms of all manner of shapes
are carried from the unlimited into the vast empty
space. These collect together and form a single
vortex, in which they jostle against each other and,
circling round in every possible way, separate off,
by like atoms joining like. And, the atoms being
so numerous that they can no longer revolve in
equilibrium, the light ones pass into the empty space
outside, as if they were being winnowed ; the re-
mainder keep together and, becoming entangled, go
on their circuit together, and form a primary spherical
system. This parts off like a shell, enclosing within it
atoms of all kinds; and, as these are whirled round
by wirtue™ or the résistance of the centre, the
enclosing shell becomes thinner, the adjacent atoms
continually combining when they touch the vortex.
o By the “ full’ is meant matter, atoms: by the ‘‘ empty,”
space.
44]
DIOGENES LAERTIUS
ouppevovtwy Tov éeveyOévtwy él TO EGov. avTOV
Te 7aAWw TOV TeptexovTa oiov dyueva av€eoBar Kara
Thy eéméxkpiow’ Tov e€wlev cwpatwv: divn Te
pepopevov adtov wy av erupavon, TadTa emKTao0ar.
TOUT WW dé Twa oupmAcKopeva Tovey GUOTHLG, TO
[Lev T™p@Tov xauypov Kal mnAd@oes, Enpavdevra Kal
TEpipepopeva avy TH Tot oAov divy, eit exTrUpw-
évTa THY TOV doTépwv dmoteA€oa pvow.
33 Eivac d€ tov tot WAtou KUKAov e&wraTov, TOV
dé THS GeAHvns TPOTYELOTATOV, Tav dAdwy petaéd
TOUTWY. Kal TaVTA. peev Ta GoTpA mupobobat dud
TO Tayos THS Popas, Tov 8 HALov <Kal> v0 TaV
aotépwv exmupovobar tHv dé ceAjvnvy Tod mupos
oXiyov peradapy Paver. éxAcizew & yALov Kat ceAn-
vay <* * Thv OE Adswow Too Zwod.aKod yeveotar>
TO KekAtoBar THY yhv mpos peonpBpiay: Ta O€
m™pos GpkKTW Gael TE vipeoda Kal Kataibvypa eivat
Kal mHyyvucdat. KL TOV peev nALov exheiTrew oma
viws, TH OE oehquny cuvexes, Ova TO dvicous eivat
Tovs KUKAous atT@v. eivai Te wor7ep _yeveoers
KOaLOV, OUTW Kal adfyces Kal POicers Kat POopas,
KaTa TWA avayKyV, Hv Omoia eaTiv <ov> dracagel.
Ked. £’. AHMOKPITOE
34 Anpoxpttos ‘Hynovorpartov, ol de "AOnvoxpitou,
TUES Aapaoimmou "ABSdnpirns 7, 1, ws evior, MtAjouos.
obtos paywv Twav SinKovee Kat KinADatcia =ép£ov
1 For éréxpvow of codd. Rohde conjectured éreicpvow,
Heidel éréxxpiow.
¢ So Diels; but see T. L. Heath, -fristarchus p. 122, note
3, W ho prefers to supply “ the obliquity of the circles of the
stars.” Cf. also A€t. iii. 12. 1-2 (Dox. Gro pr aig).
442
IX. 32-34. LEUCIPPUS—DEMOCRITUS
In this way the earth is formed by portions brought
to the centre coalescing. And again, even the outer
shell grows larger by the influx of atoms from
outside, and, as it is carried round in the vortex,
adds to itself whatever atoms it touches. And of
these some portions are locked together and form
a mass, at first damp and miry, but, when they have
dried and revolve with the universal vortex, they
afterwards take fire and form the substance of the
stars.
The orbit of the sun is the outermost, that of the
moon nearest to the earth; the orbits of the other
heavenly bodies lie between these two. All the
stars are set on fire by the speed of their motion ;
the burning of the sun is also helped by the stars ;
the moon is only slightly kindled. The sun and the
moon are eclipsed <when . . ., but the obliquity of
the zodiacal circle is due > to the inclination of the
earth to the south; the regions of the north are
always shrouded in mist, and are extremely cold
and frozen. Eclipses of the sun are rare; eclipses
of the moon constantly occur, and this because their
orbits are unequal. As the world is born, so, too,
it grows, decays and perishes, in virtue of some
necessity, the nature of which he does ¢<not> specify.
Cuarpter 7. DEMOCRITUS (? 460-357 B.c.)
Democritus was the son of Hegesistratus, though
some say of Athenocritus, and others again of
Damasippus. He was a native of Abdera or,
according to some, of Miletus. He was a pupil of
certain Magians and Chaldaeans. For when King
4-43
35
DIOGENES LAERTIUS
tot Baciléws 7TH warp adrob émordaras Kata-
Aurovtos, yvika e€evicby map’ atr@, Kaba dyor
kal ‘Hpddoros: wap’ dv ta Te mepl Peodroytas Kat
dotpoAoyias éuabev ert mais wv. vorepov de
Aevxinaw mapéBare kat ’Avataydpa Kata Twas,
ETEGW WV avrob VEWTEPOS TETTAPAKOVTO.. DaBuwpi-
vos 6€ gnaw ev Ilavrodarh ¢ toropia déyeuv Anpo-
KplTOV Tept “Avagayopou ws ovK elnoav auToo at
Sofa al Te wept yAiov Kai cehivys, add dpxatae,
tov 6 udypyobar. Svacdpew TE avTov 7a. TEpt THIS
SvaKoounoews Kal Tov vob, exIpais exovTa mpos
avTov ore on #7) TpoojKaro attov. ms ovv KaTa
Twas aKyKOEV avTOU;
Dyat oe As ankeauos ev ‘Opevdpors Kal “Ayte-
ofévns ev Avadoxats amodnpjoa auTov Kal Els
Atyurrov mpos Tous lepéas yewperpiav palnoo-
pevov Kat mpos XaAdaious ets THY Iepoida KOL Els
THv ’EpvOpav Odraccav yevéobar. Tots TE r vpvo-
sop.arats gact Twes ouppigar avtrov év “Ivdia
Kal €lS AiStomriay Mev. TpiTov Te ovTa adeAdov
veiwacbar THY ovoiav Kal ot pe metous act THY
eddrrw potpav éAéobar tiv ev apyuply, Ypelav
€xyovta <dia TO> amodnu joa TOUTOU KaKeltvoy
dodtws UToTTEvadvTwY. Oo O€ Anpnrptos brep
éxatov taAavTa pdyaw civau avT@ TO HEpos, a 7avTa
katavah@oar. Aye 6° OTL TOGOUTOV my piAdmrovos
WOTE TOU TrEpUKHTOV Owpareov TU dmroTELopevos
KaTaKAetoTos 7H Via Kai TrOTE 700 TaTpos avTov mpos
Ouaiav Bodv ayayovros Kat adTob. mpocdyjaavtos,
tKaVvOV Xpovov 1) yv@var, ews atrov exketvos
@ Diels réniatks that this is a free interprabalaaa of Hdt.
vil. 109, vill. 120.
444,
Re.” 34-36." DEMOCRITUS
Xerxes was entertained by the father of Democritus
hewlett men in charge, as, in fact, is stated by
Herodotus*; and from these men, while still a boy,
he learned theology and astronomy. Afterwards he
met Leucippus and, according to some, Anaxagoras,
being forty years younger than the latter. But
Favorinus in his Miscellaneous Eistory tells us that
Democritus, speaking of Anaxagoras, declared that
his views on the sun and the moon were not original
but of great antiquity, and that he had simply stolen
them. Democritus also pulled to pieces the views
of Anaxagoras on cosmogony and on mind, having
a spite against him, because Anaxagoras did not
take to him. If this be so, how could he have been
his pupil, as some suggest ! ?
According to Demetrius in his book on Men of the
Same Name and Antisthenes in his Successions of
Philosophers, he travelled into Egypt to learn
geometry from the priests, and he also went into
Persia to visit the Chaldaeans as well as to the
Red Sea. Some say that he associated with the
Gymnosophists in India and went to Aethiopia.
Also that, being the third son, he divided the family
property. Most authorities will have it that he
chose the smaller portion, which was in money,
because he had need of this to pay the cost of travel ;
besides, his brothers were crafty enough to foresee
that this would be his choice. Demetrius estimates
his share at over 100 talents, the whole of which he
spent. His industry, says the same author, was so
great that he cut off a little room in the garden round
the house and shut himself up there. One day his
father brought an ox to sacrifice and tied it there,
and he was not aware of it for a considerable time,
445
37
38
DIOGENES LAERTIUS
duavaoTtnoas mpodace: THS Ovoias Kal Ta Tept TOV
Bodv dinyjoato. “ doxet dé,” dyat, “ cal “AOjvale
> a \ \ Ul ~ /
eMeiv Kat pn omovdacar yvwobvar, dd€ns KaTa-
dpov@v. Kal eidévar pev LwKpaty, ayvoetabar de
€ > a ee — , oO. , \
va avtov: ‘7AGov yap, dot, ‘ets “APynvas kai
OUTIS Le EyVWKEV.
“ Eimep ot ’Avtepaotat [lAatwvds etor,’ dot
@paavdAos, “ otTos av ein O Tapayevopevos avw-
can A 3 U \e2 4 a
vuptos, TV Trept Olvomidny Kat “Ava~aydpav Erepos,
ev TH Tpos LwKpatynv optdAia dadreyopevos rept
dirocodias, w, dnoiv, ws mevTabAw E€oixev o didd-
codos. Kal jv ws addAnbds ev dirocodia mévtaBdos:
\ \ \ \ \ 3 A ” 3 A
Ta yap dvoixa Kai Ta HOiKa <HnoKnTo>, aAdAd Kal
Ta pabnuatica Kat Tovs €yKuKAiovs Adyous Kal
Tepl Texv@v macav eixyev eureipiav.’ Tovrov €or
A \ ce / ” 4 9) , A Cc
Kat to ‘Adyos epyou oxin. Anunrpios de Oo
Dadnpeds ev TH UwKpatovs amodoyia pyde €ABetv
dynow advrov eis “AOivas. totro de Kat petlov,
elye TooaUTNS TOAEwWS UTEpEppOVyGeEV, OVK EK TOTTOV
ddfav AaBetv BovAdpevos, adda Tow do€av trepiHetvat
mpoeAdpevos.
AfjAov 8€ Kak Ta&v cuyypaypatwr ofos Hv.
Soxe? dé,’ dnaiv 6 Opaadros, “ CnAwris yeyove-
~ ~ > \ 4 > ~ 4
vat TOv Ivéayopixa@v: adda Kai adrob IIvbaydpov
péuvytar, Oavpalwy atrov ev TH opwvipw avy-
ypappat.. mavra dé doxely mapa tovtov Aafetv
Kal avtov 0° av aKnkoeval, El 7) TA TOV XpoVvwwY
éuaxeTo. TavtTws pevtor Tov [lubayopixa@y twos
@ Rivals, 132 a-c. > § 46.
446
IX. 36-38. DEMOCRITUS
until his father roused him to attend the sacrifice
and told him about the ox. Demetrius goes on:
“It would seem that he also went to Athens and
was not anxious to be recognized, because he despised
fame, and that while he knew of Socrates, he was
not known to Socrates, his words being, ‘ I came to
Athens and no one knew me.’ ”’
it the Reals be the work of Plato,’ says
Thrasylus, “ Democritus will be the unnamed
character, different from Oenopides and Anaxagoras,
who makes his appearance when conversation is
going on with Socrates about philosophy, and to
whom Socrates says that the philosopher is like
the all-round athlete.? And truly Democritus was
versed in every department of philosophy, for he
had trained himself both in physics and in ethics,
nay more, in mathematics and the routine subjects
of education, and he was quite an expert in the
arts.’ From him we have the saying, ‘‘ Speech is
the shadow of action.’ Demetrius of Phalerum in
his Defence of Socrates affirms that he did not even
visit Athens. This is to make the larger claim,
namely, that he thought that great city beneath his
notice, because he did not care to win fame from
a place, but preferred himself to make a place
famous.
His character can also be seen from his writings.
‘“He would seem,” says Thrasylus, “‘ to have been
an admirer of the Pythagoreans. Moreover, he
mentions Pythagoras himself, praising him in a
work of his own entitled Pythagoras.’ He seems to
have taken all his ideas from him and, if chronology
did not stand in the way, he might have been thought
his pupil.’ Glaucus of Rhegium certainly says that
447
DIOGENES LAERTIUS
> ~ 4 > A ~ ¢ e A A
akovoat dynaw avrtov TAadxos 6 ‘Pnyivos, xara
TOVs avTOvs xpovous avT@ yeyovws. Pnat b€ Kal
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yeyovevat.
"Hore d€, dnow o ’Avticb&ns, Kat moiuxidAws
‘
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a 4 ? / > 4 4 3 A
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~ , A
€K THS aToonmias TamewdTaTa Oidyew, are Tacav
THv ovoiav Katavadwkora’ tpédecbai te dia THY
3 , > A > ~ ¢ ¢ \ (e
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twa Tov peddAdvTwy edvdoKiunoe, Aotzov evOdou
d0€ AY ~ r , > »@ , >°
6€ns mapa Tots adAetoTtois HEwOn. vopov
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> ~ ~ >? ~ U ’ A e >
afvodabat Taps ev 7H TaTpltor, @now o “Avtt-
abévns ouverra, pn bmevOuvos yen bein ™pos TW
Pbovovvreww Kal ovKopav7owTa, a avayva@var avTots
tov Méyav didKoopov, 6s amdvrwy atrod Tav
GUY YpPAaLLpLaTwY Tpoeyer’ Kal TEVTAKOGLOLS TAAaVYTOLS
a \ ca s > A A aA > la
TynOjnvar’ pn pdvov d€, aAAa Kat yadKats eiKkoot-
Kat TeAeuTHOavT avTov Syocia Tadjvat, Piwoavra
40 Uep Ta ExaTov eTn. Oo Se Anpunrtpios Tovs avy-
yeveas attotd dnow avayvavar tov Meyay dia-
Koopov, Ov povov éxatov taddvrwy TipinOfjvat.
>) A \ AL. 6 / 4
ravTa S€ Kat ‘ImmoBoros pow.
2A , a > ~ a | ~ e ¢ ,
piato&evos 8° ev tots ‘loropixots viropvypact
~ \ ,
pyar [Adrava BeAjoa ouppregac TQ Anpokptrov
> a
ovyypdppara, o7dca eouv7On ovvayayetv, ApuvKAav
2 ws 6¢€ mpoecruv ... 7ktwbn. This sentence in oratio
recta, interrupting the extract from Antisthenes, finds its
counterpart in the stories attributing to Democritus the
power of forecasting the weather or the seasons, on the
448
IX. 38-tu. DEMOCRITUS
he was taught by one of the Pythagoreans, and
Glaucus was his contemporary. Apollodorus of
Cyzicus, again, will have it that he lived with
Philolaus.
He would train himself, says Antisthenes, by a
variety of means to test his sense-impressions by
going at times into solitude and frequenting tombs.
The same authority states that, when he returned
from his travels, he was reduced to a humble mode
of life because he had exhausted his means; and,
because of his poverty, he was supported by his
brother Damasus. But his reputation rose owing to
his having foretold certain future events ; and after
that the public deemed him worthy of the honour
paid to a god. There was a law, says Antisthenes,
that no one who had squandered his patrimony
should be buried in his native city. Democritus,
understanding this, and fearing lest he should be at
the mercy of any envious or unscrupulous prosecutors,
read aloud to the people his treatise, the Great
Diacosmos, the best of all his works ; and then he was
rewarded with 500 talents; and, more than that,
with bronze statues as well; and when he died,
he received a public funeral after a lifetime of
more than a century. Demetrius, however, Says that
it was not Democritus himself but his relatives who
read the Great Diacosmos, and that the sum awarded
was 100 talents only ; with this account Hippobotus
agrees.
Aristoxenus in his Hvstorical Notes affirms that
Plato wished to burn all the writings of Democritus
that he could collect, but that Amyclas and Clinias
strength of his scientific attainments. Cf. Pliny, V.//. xviii.
273, 341, and Clem. Alex. Strom. vii. 32.
VOL, II OG 4.4.9
DIOGENES LAERTIUS
S€ Kat KrAeviavy rods Ilvayopixods KwdAdoat
avTov, ws ovdev operos: Tapa moots yap elvat
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TOV dpxaiwy pepvnpevos oO IlAaTwv ovdapod
Anpoxpizov Svapvyovevel, add’ 08d’ evo? dyrevirew
Tt atT@ déou, O7jAov <OTU> cows WS mpos TOV
dptoTov avr TOV pirocopw <O ayo > éoouTo
ov ye Kal Tinwy todrov énawéoas tov Tpdmov
EXEL"
e 4 / f / 4
ofov Anuoxpitdv te mepippova, Troyseva vow,
dudivoov AcoxAva peta TMpwroLow aveyvuy.
41 Téyove de tots Xpovors, ws autos dnow ev T@
Muxpe dvaxdopm, veos KaTa. mpeoBurnv > Avaé-
aydpav, €reow adToo VEWwTEpOS TETTAPAKOVTA. GUV-
reTayOar 5€ drow tov Muixpov diakoopov ereow
votepov THs “lAiov aAwoews TpiakovTa Kal émTa-
f 4 > ” e A 3 la
Koalots. yeyovo. 8 av, ws pev “AzroAAddwpos
> 7 a \ \ > \ > ,
év Xpovixois, Kata THV oydonKkoaTHy “OAvumasa:
¢ \ / >? ~ 3 Ul ‘ \ a
ws dé Opacidos ev TH Emiypadhowevw Ta mpo tips
dvayvarcews TOV Anpoxpitov BiBriwy, KaTa TO
TplToV eros THIS éBdouns Kal eBdounxoorhs "OdAup-
mdOos, € eviauT@, pnot, TpEG. UTEpos wv LwKpartovs.
ein av ov Kar’ “Apyeaov TOV “Avagaydpou
padyrny Kal Tovs TEpt Otvortdny: Kal yap ToUTOU
42 pepnTar. pepe d€ Kal Tis Tept Too Evos
d0&ys tav epi Ilappevidny Kai Lyveva, WS KAT’
avtov padiora dvaBeBonpevey, KaL [Tpwrayopou
Tov ‘ABonpirou, 6s opodoyetrar KaTa LwKparnv
yeyovevar.
Ono 6° *“APnvodwpos ev oydon Ilepuratwr, éd-
Oovros ‘Iamoxpatovs mpos adrov, Kedeboar Kope-
450
IX. 40-42. DEMOCRITUS
the Pythagoreans prevented him, saying that there
was no advantage in doing so, for already the books
were widely circulated. And there is clear evidence
for this in the fact that Plato, who mentions almost
all the early philosophers, never once alludes to
Democritus, not even where it would be necessary
to controvert him, obviously because he knew that
he would have to match himself against the prince
of philosophers, for whom, to be sure, Timon @ has
this meed of praise ® :
Such is the wise Democritus, the guardian of discourse,
keen-witted disputant, among the best I ever read.
As regards chronology, he was, as he says himself
in the Lesser Diacosmos, a young man when
Anaxagoras was old, being forty years his junior.
He says that the Lesser Diacosmos was compiled
730 years after the capture of Troy. According to
Apollodorus in his Chronology he would thus have
been born in the 80th Olympiad,° but according to
Thrasylus in his pamphlet entitled Prolegomena to
the Reading of the Works of Democritus, in the third
year of the 77th Olympiad,? which makes him, adds
Thrasylus, one year older than Socrates. He would
then be a contemporary of Archelaus, the pupil of
Anaxagoras, and of the school of Oenopides ; indeed
he mentions Oenopides. Again, he alludes to the
doctrine of the One held by Parmenides and Zeno,
they being evidently the persons most talked about
in his day ; he also mentions Protagoras of Abdera,
who, it is admitted, was a contemporary of Socrates.
Athenodorus in the eighth book of his Walks relates
that, when Hippocrates came to see him, he ordered
a Fr. 46 D. > Of. Il. i. 263, iv. S41.
€ 460-157 v.c. @ 470-469 B.c.
451
DIOGENES LAERTIUS
cOnvar yada Kat Geacdpevov To yadda eimeiv eivar
alyos mMpwToToKou Kat peAaivns: obey THY axpiBerav
avTov Gavpaca tov ‘ImzoKparnv. adda Kal Kopns
akodovbovens Ta ‘Invoxparet, TH pe TPWTN
nLEpa aomacacba ovTw xalpe Kopn, Th @
exouevn ““yalpe yvvar’’: Kal Hv 7 KOPN THS
VUKTOS SvePOa per.
43 TeAevrqoat be TOV Anpoxpurov dnow “Eppummos
TovTov TOV Tporrov. 707, dmépynpwv OVTa 7pos
7@ KaTaoTpepew elvat. THV oy adeApny’ AvTeioba
OTL eV TH TOV Jeopopopwy copTi peor TeOv7)-
feaBae Kal TH Jew TO KaljKov avrT ov ToLnoeEW*
TOV d€ Gappetv etrrety Kal Kehedoar adT@ mpoopepew
aptous Qepovs OonpEepal. TovTous on rats pict
Tpoahepwy OvexpaTnoev avTov THY EopTHv’ EemTELo7
be mapnrAgov at HEPA, Tpets 3 joav, adumorara
TOV Biov TponKaro, ws dnow 0 “Inmapxos, evvea
mpos TolS ekaTov ETN Buovs.
‘Hpeis 7 ets adrov ev 7H Ilappétpw todrov
ETOLNOAJLEV TOV TPOTTOV*
Kal Tis epu codos Woe, Tis epyov epeEe TOGovTOV
OaaoV O TravT0dars jvuce Anpoxpiros ;
6s Oavatov mapedvTa tpl’ Huata dapacw eayev
Kat Yeppots aprwv acfuaow e&évcer.
~ \ e 4 > /
ToLovros pev O Plos Tavdpds.
al > — , > \ a - e
44 Aoxet 8 atr@ rade: apyas elvar tTav cAwv
> 4 \ / A >? MM / ,
aTomous Kal Kevov, Ta 0 aAAa zavTa vevopiobac:
> /
ameipous Te elvat KOojLOUS Kal yevnTovs Kat POap-
ToUs. pnoev Te EK TOD py OVTOS yiweoBar pnde
1 adeAgidqv coni. Reiske.
452
IX. 42-44. DEMOCRITUS
milk to be brought, and, having inspected it, pro-
nounced it to be the milk of a black she-goat which
had produced her first kid ; which made Hippocrates
marvel at the accuracy of his observation. Moreover,
Hippocrates being accompanied by a maidservant,
on the first day Democritus greeted her with ‘* Good
morning, maiden,’ but the next day with “ Good
morning, woman. As amatter of fact the girl had
been seduced in the night.
Of the death of Democritus the account given
by Hermippus is as follows. When he was now very
old and near his end, his sister was vexed that he
seemed likely to die during the festival of Thesmo-
phoria and she would be prevented from paying
the fitting worship to the goddess. He bade her be
of good cheer and ordered hot loaves to be brought
to him every day. By applying these to his nostrils
he contrived to outlive the festival ; and as soon as
the three festival days were passed he let his life go
from him without pain, having then, according to
Hipparchus, attained his one hundred and ninth year.
In my Pammetros I have a piece on him as follows @ :
Pray who was so wise, who wrought so vast a work as
the omniscient Democritus achieved ? When Death was
near, for three days he kept him in his house and regaled
him with the steam of hot loaves.
Such was the life of our philosopher.
His opinions are these. The first principles of
the universe are atoms and empty space; every-
thing else is merely thought to exist. The worlds
are unlimited ; they come into being and perish.
Nothing can come into being from that which is not
@ Anth. Pal. vii. 57.
458
45
46
DIOGENES LAERTIUS
eis TO pn ov pleipeobar. Kal Tas atTouous Oé€
amretpous eivar Kata peyeBos Kal TAnOos, pepecdau
0 & TH OAw Ouvoupevas, KaL ouTw TaVTa TA
ovyKpiwara yevvay, mop, vdwp, dépa, yay. elvat
yap Kat Taira e€& GTO TWeVv ovoTnHaTa:
atrep elvat array Kal dvaMoiwra dua THY OTEp-
poTnra. TOV Te nALov Kat THY oeAnvyy €K TOLOUTUW
Actov Kal TEpipep@v oyKwv ovyKexpiobat, Kal
THY puxny opowws: nv Kal voov TavTov elvat. opav
nas Kar’ elOwdwy € EUTTWOELS.
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ovaav TH 700v}}, o: WS EVLOL TapakovoayTEs e£ed€£avto,
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etvae, gvoe 5 aropa Kal Kevov. Kal Tatra pev
avTa@ €ddKeEl.
Ta d€ BiBAca avrob Kal Opacvdos dvayeypage
KaTa Tafw ovTws womepel Kal Ta IlAdtwvos Kara
Tetpadoyiav.
“Hore de 7Oixa pev Tade-
IIv6aydpys.
Ilepi ras tov codov dbiabecews.
Ilepi tov ev “Atoov.
Tpitoyéevera (rovro b€ éotuy, Oru Ttpia yiverar e& avtns, a
TavTa dvOpwriva TVVEXEL).
ITepi uvopayabias i) TEplt aperis.
“ApadOeins KE pa S.
45-4
IX. 44-46. DEMOCRITUS
nor pass away into that which is not. Further, the
atoms are unlimited in size and number, and they
are borne along in the whole universe in a vortex,
and thereby generate all composite things—fire,
water, air, earth ; for even these are conglomerations
of given atoms. And it is because of their solidity
that these atoms are impassive and unalterable.
The sun and the moon have been composed of such
smooth and spherical masses [2.e. atoms], and so also
the soul, which is identical with reason. We see by
virtue of the impact of images upon our eyes.
All things happen by virtue of necessity, the vortex
being the cause of the creation of all things, and this
he calls necessity. The end of action is tranquillity,
which is not identical with pleasure, as some by a
false interpretation have understood, but a state in
which the soul continues calm ad strong, un-
disturbed by any fear or superstition or any other
emotion. This he calls well-being and many other
names. The qualities of things exist merely by
convention ; in nature there is nothing but atoms
and void space. These, then, are his opinions.
Of his works Thrasylus has made an ordered
catalogue, arranging them in fours, as he also
arranged Plato’s works.
The ethical works are the following :
I. Pythagoras.
Of the Disposition of the Wise Man.
Of those in Hades.
Tritogeneia (so called because three things,
on which all mortal life depends, come
from her).
IT. Of Manly Excellence, or Of Virtue.
Amalthea’s Horn (the Horn of Plenty).
455
DIOGENES LAERTIUS
Hlepi evOpins.
Ne TOPVYULATWV nOLKOV" Dy yap Evecto ovxX EUPIT KET AL.
\ ~ A \ ’ /
Kal TadTa pev Ta 7ULKa.
Mucixa d€ TAdE’
Meyas Suakorpos (ov ot epi Oeodpacrov Aevkinwov
paciv eivat).
Muxpos dvakoopos.
Koo poy padiy.
Ilepit tov wAavytwv.
Ilept pitocews Tpwrov.
Ilepi avO par ov drocos (7) Ilepi capes), Sevtepov.
Ilepi vor.
Ilepi aicOnoiwy (ratTa Tives Gpov ypaovres Iepi Puyijs
exvypaover).
Ilept yupor.
Ilepi Xpowv.
47 Ilepi trav dtadepovtwy propor.
Ilepi apecwiprvo per.
Kpatvripia (Orep €oTiv eTUKpLTLKG TOV TpoELpHMEVwY),
Ilepi eidvAwv 1) wept Tpovoias.?
Tlepi Aoyexov 7) Kavov a’ By’.
“ATopnpdTwy.
~ \ \ if
TAaUTA Kal TEpL PvdEws.
Ta d€ adovvTaKkTa €oTt TA0E°
Airiae otpaveas.
Aitiat aepeot.
Aittae évimedou.
Airiat rept wupos Kat TOV Ev Tupi.
1 apovolas] amoppoins coni. Krische.
4.56
IX. 46-47. DEMOCRITUS
Of ‘Tranquillity.
Ethical Commentaries: the work on Well-
being is not to be found.
So much for the ethical works.
The physical works are these :
III. The Great Diacosmos (which the school of
Theophrastus attribute to Leucippus).
The Lesser Diacosmos.
Description of the World.
On the Planets.
IV. Of Nature, one book.
Of the Nature of Man, or Of Flesh, a second
book on Nature.
Of Reason.
Of the Senses (some editors combine these
two under the title Of the Soul).
V. Of Flavours.
Of Colours.
Of the Different Shapes (of Atoms).
Of Changes of Shape.
VI. Confirmations (summaries of the aforesaid
works).
On Images, or On Foreknowledge of the
Future.
On Logic, or Criterion of Thought, three books.
Problems.
So much for the physical works.
The following fall under no head :
Causes of Celestial Phenomena.
Causes of Phenomena in the Air.
Causes on the Earth’s Surface.
Causes concerned with Fire and Things in Fire.
457
4
co
DIOGENES LAERTIUS
2 2 \ an
Atria wept pwvor.
PA N ? \ “ \ A
Attiae wept oTeppatov Kat PUTWV Kal KapTOV.
ee: ws if ? 4 fd
Atria rept (gov a fp’ y.
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TAUTA KAL TA ACUVVTAKTA.
Ma@npatica de Tade°
Ilepi dtashopas ywvins! 7) Ilept Wavovos KvKAov kat
opaipns.
[lept yewperpins.
Tewperpixov.
"A proc.
[lepi dAdywv ypappav Kat vaotov a’ fp.
*Exmetac para.
Méyas éveavtos 7) “Acrpovopin, waparnyps.
“Apirra KAebidpas <Kat ovpavou>.?
Otpavoypadin.
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lIoAoypapty.
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rooatTa Kal Ta pabynpatiKa.
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Ilepi pvOpev Kat appovins.
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Tlepi karXrootvys exewr.
Ilepit etpwveor cai dogavev ypapparov.
1 ywvlns| yuwuns vulg.
2 &ucdda KreWsdpac codd., coll. Art. Eudoxi 14. 13 (p: 21
Blass): corr. Diels.
458
IX. 47-48. DEMOCRITUS
Causes concerned with Sounds.
Causes concerned with Seeds, Plants and
Iruits.
Causes concerned with Animals, three books.
Miscellaneous Causes.
Concerning the Magnet.
These works have not been arranged.
The mathematical works are these:
VII. On a Difference in an Angle, or On Contact
with the Circle or the Sphere.
On Geometry.
Geometrica.
Numbers.
VIII. On Irrational Lines and Solids, two books.
Extensions 2 (Projections).
The Great Year, or Astronomy, Calendar.
Contention of the Water-clock <and the
Heaven>.
IX. Description of the Heaven.
Geography.
Description of the Pole.
Description of Rays of Light.
These are the mathematical works.
The literary and musical works are these:
X. On Rhythms and Harmony.
OnpRoetry.
On Beauty of Verses.
On Euphonious and Cacophonous Letters.
ld
¢ Diels compares Ptolemy, Geogr. vii. 7 troypagy rod
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apudsoved Te Kai Kepadawwdyns. 7) Toa’Ty THs Kpikwrhs spaipas
émimédw xatraypagy xT. The title "Exmetdopara may there-
fore mean ‘‘ Projection of an armillary sphere on a plane.”
459
DIOGENES LAERTIUS
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a9 Larrovor dé tives Kar’ idiav ex trav “Yaopvy-
parwv Kal TaUTa"
Ilepit tov ev BaBvAove tepov ypappdtov.
Hepsi Tov ev Mepoy.
-OKeavov Tepiz hous.
Ilept ioropins.
Xaddaikds Aoyos.
Ppiyvos Adyos.
Ilept wuperot cat tov aro vocov BnoodvTwr.
Nopuxa) aitca.
Xeipoxpyta [i] mpoPArjpara.
\ > »¢ ¢ \ > , > pm \
Ta 5° aAda coa twes avadépovow eis abtov Ta
1 Aotucxa coni. Reiske.
@ ye.poxunra is a correction of Salmasius based upon
Pliny, V.H. xxiv. 160, and Vitruvius, ix. i. 14, The mss.
give either xépuBa, “ finger-bow!s,’ ’ or xepyixd, the sense of
which is not clear ; they read 7 before rpoBAjmara.
460
IX. 48-49. DEMOCRITUS
XI. Coneerning Homer, or On Correct Epic Diction,
and On Glosses.
Of Song.
On Words.
A Vocabulary.
So much for the works on literature and music.
The works on the arts are these:
AII. Prognostication.
Of Diet, or Diaetetics.
Medical Regimen.
Causes concerned with Things Seasonable and
Unseasonable.
AIII. Of Agriculture, or Concerning Land Measure-
ments.
Of Painting.
Treatise on Tactics, and
On Fighting in Armour.
So much for these works.
Some include as separate items in the list the
following works taken from his notes :
Of the Sacred Writings in Babylon.
Of those in Meroé.
A Voyage round the Ocean.
Of <the Right Use of> History.
A Chaldaean Treatise.
A Phrygian Treatise.
Concerning Fever and those whose Malady makes
them Cough.
Legal Causes and Effects.
Problems wrought by Hand.?
The other works which some attribute to Demo-
461
50
DIOGENES LAERTIUS
\ > ~ 3 ~ V4 \ ? €
pev EK TOV aUTOD dieoKevacTaL, TA 6’ Opodoyou-
4 ? \ 3 / ~ \ \ ~ U
pevws eotiv adXdoTpia. Tadra Kat wept T@v BiPAtwv
avrTov Kal TocavTa.
, \ / v4 ~ ) \ e
Teydvacr d€ Anpoxpitoe €€* mpatos adtos ovttos,
devTepos Nios provaikos Kata Tov avTov xpdvor,
Tpiros avopavromoLos ov _HEpynrau *Avtiyovos,
TETOPTOS TEpt TOU lepod Tov ev “Egéow yeypapurs
Kal THS ToAEws LapobpaKns, TELTTOS TOWnTNs
emiypappatwr cadys Kal avOnpos, extos Llepya-
pnvos amo pntopik@v Adywv <edvdoKysHoas >.
Keg. yn’. WPOQTATOPAX
[Tpwrayopas ‘Aprépevos 4, Ws ‘AzroAAcdwpos
Kai Aeivwv ev [lepatkd e’, Maxavdpiou ‘ABSnpirns,
Kaba gyow “Hpardetons 6 Ilovriucos év tots Tepe
vopun, Os Kal Ooupiors vopLovs yparyar ena avTOV"
ws 6 EvzoXus év KoAakw, Tros: dyat yap,
"Evdoh pév eate Ipwraydpas 6 Thos.
ottos Kal IIpddixos 6 Ketos Adyous avaywwoKovtTes
» Sf
npavilovro: Kai IlAdrwyv ev T@ IIpwrayopa dyot
Bap’dwyrov eivar tov IIpoduxov. dujxovae 3 6 Ipwr-
ayopas Anuoxpirov. exadetro te Lodia, ws Pyat
MaBwpivos ev [lavrodam7 toropia.
Kat mp@ros ébn dvo0 Adyous elvar mept mavTos
TmpaypLatos avtuKkeywevovs aAArAots: ots' Kat ouv-
npwTa, mp@tos todro mpdaéas. adda Kat HpEaro
qov TOUTOV TOV TpoTOV: “‘ TaVTWY xYpnUaTwV pEeTpOV*
avOpwios, THV pev OvTwWY Ws EaTW, TOV Se OvK
1 ois] fort. obs Richards.
2 uérpov éoriv Diels ex Sext. Emp. Adv. math. vii. 60.
462
IX. 49-51. DEMOCRITUS—PROTAGORAS
critus are either compilations from his writings or
admittedly not genuine. So much for the books
that he wrote and their number.
The name of Democritus has been borne by six
persons: (1) our philosopher ; (2) a contemporary
of his, a musician of Chios ; (3) a sculptor, mentioned
by Antigonus; (4) an author who wrote on the
temple at Ephesus and the state of Samothrace ;
(5) an epigrammatist whose style is lucid and ornate ;
(6) a native of Pergamum who made his mark by
rhetorical speeches.
CuapTeR 8. PROTAGORAS (481-411 B.c.)
Protagoras, son of Artemon or, according to
Apollodorus and Dinon in the fifth book of his
Mistory of Persia, of Maeandrius, was born at Abdera
(so says Heraclides of Pontus in his treatise On Laws,
and also that he made laws for Thurii) or, according
to Eupolis in his Flatterers, at Teos ; for the latter
Says :
Inside we’ve got Protagoras of Teos.
He and Prodicus of Ceos gave public readings for
which fees were charged, and Plato in the Protagoras #
calls Prodicus deep-voiced. Protagoras studied under
Democritus. The latter ® was nicknamed “‘ Wisdom,”’
according to Favorinus in his Miscellaneous History.
Protagoras was the first to maintain that there
are two sides to every question, opposed to each
other, and he even argued in this fashion, being the
first to do so. Furthermore he began a work thus :
“’ Man is the measure of all things, of things that are
that they are, and of things that are not that they
¢ 316 a.
® Cf. Clem. Strom. vi. 32, and Suidas, s.v. Anudxpiros.
463
52
53
DIOGENES LAERTIUS
7 (2 > v 3?) v / \ > A
ovTwy ws ovK EoTW. Edeye TE undev Eivar PuyHY
\ \ > / \ \ Ul \ 3
mapa Tas aiobyjoes, Kala Kat [lAatwv dol ev
/ A Ul > > > ~ \ > ~ \
Ocait7Tw, Kat wavT elvar adnOH. Kai addayow dé
TovTov np€ato Tov TpoTov: “‘ epi ev Dedv ovK
” 20 7 wy? ¢ ay wy? ¢ > 9 ¢ 4 A
eX etdeva ovl’ ws elow, oud ws ovK tot 7oAAa.
yap. Ta KwAVOVTG €ld€val, 4] T adnhorns Kal Bpaxvs
wv 0 Btos Tob av@puzrov. meaty TAUT AY de THY apyny
Too ovyYpaparos eSeBAnOn mpos ‘A@nvatwy: Kal
Ta BiprAv’ adrod KATEKOUVOGY ev Th ayopa, UTO KHPUKL
avaAeEdwevor Tap EKAOTOV TMV KEKTHMEVWY.
« ~ ~ 4
Otros T™p@Tos pro bov eloeT*pagaro pds EKATOV"
Kal Tp@Tos pepy xpovou Suwpice KAL Karpoo SUvapuy
efeero Kat Adywvayavas eTOLNTaTO Kal oopiopara
Tots TpaypatoAoyobat Mpoonyaye: Kal Thv Siavotav
apets Tm™pos TOUVO[LA. bueAexOn Kal TO Vov emrudAauov
YEVvos T@v eploTuK@y éyevynoev' Wa Kal Tipwy
PHL TEpt avTod,
Ilpwraydpns 7’ émiperkros epilépevar ed etdws.
ovTOS Kal TO LwKpatiKov eldos TOV Adywv mpaTOS
exivyce. Kat tov “Avticbévous Adyov Tov meELpw-
fLevov azrodetKvUELY Ws OUK ETL avTiAéyeW, OUTOS
mpa@tos dueidexrat, Kaa dyot [lAdtwv év EvOvd7pw.
Kal mp@ros KaTeoelee TAS 7pOS Tas Géoeis ém-
a oa ws dnow ‘Aprepidwpos 0 0 OahexriKos € ev
pos Xpvoummov. KQL TPWTOS THV Kadoupevay
Pe ep HS Ta popria Baoralovow, edpev, ws
pyow “ApuotoréAns ev 7@ {lept madetas: Popp.o-
ae yap Av, ws Kal ’Enixoupds od dno. Kab
1 086’ orotol tives t6éav Diels ex Euseb. P./. xiv. 3. 7.
eae Sd. o Tr, 47a:
CN lO. d 286.c:
404
PA. 51-53. PROTAGORAS
are not.” Ife used to say that soul was nothing
apart from the senses, as we learn from Plato in
the Theaetetus.¢ and that everything is true. In
another work he began thus: “As to the gods,
I have no means of knowing either that they exist
or that they do not exist. For many are the
obstacles that impede knowledge, both the obscurity
of the question and the shortness of human life.”
For this introduction to his book the Athenians
expelled him; and they burnt his works in the
market-place, after sending round a herald to collect
them from all who had copies in their possession.
He was the first to exact a fee of a hundred minae
and the first to distinguish the tenses of verbs,
to emphasize the importance of seizing the right
moment, to institute contests in debating, and to
teach rival pleaders the tricks of their trade. Further-
more, in his dialectic he neglected the meaning in
favour of verbal quibbling, and he was the father of
the whole tribe of eristical disputants now so much in
evidence; insomuch that Timon? too speaks of him as¢
Protagoras, all mankind’s epitome,
Cunning, I trow, to war with words.
He too first introduced the method of discussion
which is called Socratic. Again, as we learn from
Plato in the Euthydemus,4 he was the first to use
in discussion the argument of Antisthenes which
strives to prove that contradiction is impossible, and
the first to point out how to attack and refute any
proposition laid down: so Artemidorus the dialectician
in his treatise In Reply to Chrysippus. He too invented
the shoulder-pad on which porters carry their
burdens, so we are told by Aristotle in his treatise
On Education; for he himself had been a porter,
VOL. II OW 465
cr <<
DIOGENES LAERTIUS
TooTov 7Ov TpoTrov npbn mpos Anpoxpitov EvAa
dedexws opleis. OvetA€ TE TOV Adyov mpO@tos ets
TeTTApG,, edxwdny, épwryoww, amoKpiow, evtoAny: (ot
54 d€ Els EmTA, OLNyNoW, Epwrnow, amoKplow, EvToAny,
55
Ape a a. evxwAry, KAjow), ovs Kal mru0uéevas
eime AOywr. "AAKiddpas d€ TéeTTApas Adyous Pyoat,
pao, amopact, € epwTnow, Tmpooayopevaw.
II[parov Oe TOV Adyuv EQUTOU aveyver | TOV Ilepi
Gewv, o8 THY apxnv avw trapefeucba avéyvw 3d
“AOnvnow ev tH Evpuridou oikia 7, ws Ties, ev
Th MeyakActdou: ado. ev AvKeiw, p.adnrob THY
povny avT@ Xpncavros ’Apyaydpou Tob Ocodorov.
KaTnyopnoe 8 avTou [Tv@odwpos HoAvgnAov, ets
Tav TeTpaKoaiwv: “AptototéAns 6° KvabdAov draw.
"Eore 6€ 7a owloueva adtot BiBXia rade:
« * Teyvy éprotikov.
Ilepi waAns.
Ilept tov padnparwv.
Ilept woActeias.
Ilept heAoruptas.
Ilepi dperov.
Ilepi ris ev dpyy KaTacTacens.
Ilepi tov év“Acdov,
Ilept tov otk opOas Tois avOpu7rors tpagoopevuv.
IIporraxreKos.
eel vr np — “fev ehoyeay a ae
\ \
Kal TavTa pev att@ ta BiBAia. yeypade dé Kal
TlAdarwv eis adrov d:adoyov.
¢ Sc. in an epistle, Hepi émitndevxpdrwv, cf. Athen. viil. 354-c.
’ This answers roughly to the optative, the indicative, and
the imperative.
¢ That the list is defective is evident from the fact that
the two works by which Protagoras is best known (supra,
§§ 51, 54) are not here named.
466
LX. 538-55. PROTAGORAS
says Epicurus somewhcre.* This was how he was
taken up by Democritus, who saw how skilfully
his bundles of wood were ticd. He was the first
to mark off the parts of discourse into four, namely,
wish, question, answer, command ?; others divide
into seven parts, narration, question, answer, com-
mand, rehearsal, wish, summoning ; these he called
the basic forms of speech. Alcidamas made discourse
fourfold, affirmation, negation, question, address.
The first of his books he read in public was that
On the Gods, the introduction to which we quoted
above ; he read it at Athens in Euripides’ house,
or, as some say, in Megaclides’ ; others again make
the place the Lyceum and the reader his disciple
Archagoras, Theodotus’s son, who gave him the
benefit of his voice. His accuser was Pythodorus,
son of Polyzelus, one of the four hundred; Aristotle,
however, says it was Euathlus.
The works of his which survive are these :
x « The Art of Controversy.
Of Wrestling.
On Mathematics.
Of the State.
Of Ambition.
Of Virtues.
Of the Ancient Order of Things.
On the Dwellers in Hades.
Of the Misdeeds of Mankind.
A Book of Precepts.
Of Forensic Speech for a Fee, two books of opposing
arguments.
This is the list of his works.¢ Moreover there is a
dialogue which Plato wrote upon him.
467
DIOGENES LAERTIUS
@Myai d€ DirAcyopos, wA€ovtos atrob és LuKeAiav,
Thy vadv KaTamtovTwOnvar’ Kal TovTo atvitrecOat
Edpumidny ev 7@ “lEiow. eviot Kata THY OdoV TEAEU-
THoa avtov, BuwoavTa €Tn mpos Ta EevevnKoVTA’
56 °ArroAASBu»pos d€ pnow eBdounKorra, copiateboa
d€ TeaoapaKovra Kal akpalew KaTa THY TeTAPTHV
Kal oydonkoorTHy ‘Ohvpmasa..
OTL Kal Eis TOUTOV TLOov OUTWS exov"
\ ~ / , v7 e vw > 3 ,
Kat ced, IIpwraydpn, patw exdvov, ws ap “A@nvéwv
” oP eda el Agta MS Ul >A ”
EK TOT tev Kal’ odov mpéaBus ewv eBaves:
etAeto yap ae duyety Kéxpomos fois aAAa. ov pev
7TOU
IlaAAados aaru duyes, TlAouréa 0° ovK Eeduyes.
Aéyerat 6€ mor’ atrov amatrotvta Tov pucbov
Ly A) ? > / > , Ce 3 P)
EvadAov tov pabntiy, €Ketivouv etTTOvTOS adr
ovdEeTru viKny veviKnka., ” etmetv, ““ aAN’ éyw pev
av vKNOW, Ore éyw evixnoa, AaPely pe Set> eav
d€ aU, OTL aU.”
a \ \ ” a 3 /
Téyove 5€ Kat adAdos IIpwraydpas aortpoddyos,
> (4) \ 5 / >] 4 uv \ ,
ets Ov Kat Eddopiwy émuxnderov eypaibe’ Kat TpiTOS
LUtTwikos dirdcaodgos.
Ked. 6’. ALOTENHZ AILTOAAQNIATHS
57 Avoyévns “AzmoAAobeutd0s *AmodAwuarns, avip
\ \ ov > U ” t \
voukos Kal ayav éAdoyysos. AKovoe de, Pyow
a 444—141 B.c. ® Anth. Pal. vii. 120,
¢ We naturally feel surprise when this early philosopher
is interpolated between Vrotagoras and Anaxarchus, both
468
IX. 55-57. DIOGENES OF APOLLONIA
Philochorus says that, when he was on a voyage
to Sicily, his ship went down, and that Kuripides
hints at this in his Jxrion. According to some his
death occurred, when he was on a journey, at nearly
ninety years of age, though Apollodorus makes his
age seventy, assigns forty years for his career as a
sophist, and puts his floruzt in the 84th Olympiad.
There is an epigram of my own on him as follows ?:
Protagoras, I hear it told of thee
Thou died’st in eld when Athens thou didst flee ;
Cecrops’ town chose to banish thee ; but though
Thou ’scap’dst Athene, not so Hell below.
The story is told that once, when he asked Euathlus
imewaiserple for his fee, the latter replied, ~ But I
have not won a case yet.” “ Nay,” said Protagoras,
“if I win this case against you I must have the fee,
for winning it; if you win, I must have it, because
you win it.”
There was another Protagoras, an astronomer,
for whom Euphorion wrote a dirge; and a third
who was a Stoic philosopher.
CuapTer 9. DIOGENES OF APOLLONIA ¢
Diogenes of Apollonia, son of Apollothemis, was
a natural philosopher and a most famous man. Anti-
assumed to be pupils of Democritus. The only explanation
suggested is a severe reflection on our author’s acquaintance
with his subject. ‘There was a certain Diogenes of Smyrna,
an obscure adherent of the school of Abdera. D. L., or
more probably one of his authorities, has confused this
Democritean with the earlier and better-known Diogenes
of Apollonia. It is also strange that there is no Life of
Metrodorus of Chios or of Nausiphanes.
4.69
DIOGENES LAERTIUS
“Avriobevns, “Avafysevovs. Hy d€ TOlS ypovols KAT
“Avagayépay. TouTov dnow o Dadnpevs Anparptos
ev TH LwKparous amoAoyia dia peyav Pbdvov pixpod
Kwovvedcar Abyvnovw.
"Ed0xer 6€ adT@ Tade* aTotxetov eivar Tov aépa
x pa,
KOG{LOUS QTrElpous Kal KEVvOV a7rEeLpoV’ TOV TE aéepa
TUKVOUJLEVOV KAL APalovjevov yevvynTiKOY elval TOV
Koopwv: ovdev EK Tob pn) évTos yiveoBat ovo” els TO
7) ov POeipeoBac- TH viv oTpoyyvAny, Tpevopevav
év T@ péow, THY ovoTaow etAngputav KATA THY EK
TOO Beppod Trepupopav Kal mew o v0 TOO puxpod.
“Apxn d€ av’T@ Tob ovyypapparos noe: “* Aoyou
mavros dpydpevov SoKet por xpewy elvar THY apxnv
dvappropyrnTov mrapéxeabau, Thv & éppnveray
amAnv Kal ceuvyy.
Ked. oe’. ANAZAPXOX
‘Avafapxos "ABonpirys. ovTos TKOvGE Avoyevous
Tou Lpupvatov' 0 d€ Mnzpodwpov Tov Xiov, 6s
éXeye pnd atro tot7 etdevar ort ote lees
MarpéBcopor d€ Neooa Tob Xiov, ot dé Anpoxpitou
daciv akovoa. 0 5° ovv ‘Ava£apxos KaL “Anre§-
avope ouviy Kal nKpale Kara Thy SEKaTHVY Kal
EKATOOTHY ‘Odvpmridda Kal eixev exIpov Nuxo-
Kpeovta Tov Kuapou TUpavvov' Kai ToT’ ev GupTOcLM
2 i.e. Anaxagoras.
» Diels (op. cit. p. 144) compares Plutarch, Strom. apud
Euseb. Praep. iiang. i.8.13; Aétiusi. 3.26; Theophrastus,
Phys. Opim. Fr.
o Trerea Meies is mentioned as a link between Demo-
470
IX. 57-58. DIOGENES—ANAXARCHUS
sthenes calls hima pupil of Anaximenes ; but he lived
in Anaxagoras’s time. ‘This man, so great was his
unpopularity at Athens, almost lost his life, as Deme-
trius of Phalerum states in his Defence of Socrates.
The doctrines of Diogenes were as follows.2 Air
is the universal element. There are worlds un-
limited in number, and unlimited empty space.
Air by condensation and rarefaction generates the
worlds. Nothing comes into being from what is not or
passes away into what is not. The earth is spherical,
firmly supported in the centre, having its construction
determined by the revolution which comes from
heat and by the congealment caused by cold.
The words with which his treatise begins are these :
“At the beginning of every discourse I consider
that one ought to make the starting-point un-
mistakably clear and the exposition simple and
dignified.”
Cuapter 10. ANAXARCHUS
Anaxarchus, a native of Abdera, studied under
Diogenes of Smyrna,’ and the latter under Metro-
dorus of Chios, who used to declare that he knew
nothing, not even the fact that he knew nothing ;
while Metrodorus was a pupil of Nessas of Chios,
though some say that he was taught by Democritus.
Now Anaxarchus accompanied Alexander and
flourished in the 110th Olympiad.4 He made an
enemy of Nicocreon, tyrant of Cyprus. Once at a
critus and Anaxarchus. See p.468,notec. Cf. Clem. Alex.
Strom. i. 64, p. 301 D Anpoxpirov 6¢ dkovoral Ipwraydpas 6
"ABOnpirns Kai Myrpddwpos 6 Xios, of Aoyévys 6 Zpupvaios, od
"Avdtapxos, rovrov dé Iluppwv, ob Navoipavys ; Euseb. xiv. 17.
10; Epiphanius, De fide, 9, p. 591. @ 340-337 B.C.
47 |
59
60
DIOGENES LAERTIUS
ma 3 ‘4 > - ’ \ Lah aA A
70d AdeEavdpovu epwrroavros atbrov Ti apa doKeEl TO
deimvov, etzety daow, “ ® Bacired, mavta modv-
~ ” \ \ \ / \
TEADS: Eder O€ AotTOv Kehadyy caTpamov TiWos Tapa-
TeGetabar”’ dmoppinTay mpos TOV NukoKpeor7a. 0
d€ pynockaKnoas pera THv TeAeuTHY TOD Baorrews
ore mA€wy aKkovoiws mpoanvex On | Th Kuapw o
“Ava€apyos, svAAaBwv adrov Kat ets OAjLov Badwv
exéNevoe TUTTEDOaL ovdypois depots. Tov oO ov
PpovtTicavTa. Tis TYyLwplas elmeiv exetvo Oy TO
Tepipepopevov, ‘‘ mTiace Tov "Avakapyou GvAakor,
gs / \ > f +} i? rs \ ~
vafapxov d€ ov mTicces. KeAEvoavTos d€ TOU
Nuxoxpéovtos Kat THY yA@rrav adtod extpnOjvar,
Aéyos amotpayovta mpoonmtvca avT@. Kal EoTw
TLV Els AVTOV OUTWS <exoV >:
tf AT / ” \ / & 4 >)
mrTiooete, Nukoxpewy, ett Kat pada: BvAakos eoTt’
4 >) 2 4 py) / > /
mrtaoeT * “Ava€apyos 6° ev Atos eore mada.
/ 4 / 37 UY /
Kai oe OvacreiAaca yvadors oAtyov Tad AcEet
es 4 é¢ r a] \ 43)
pnyatra Depoedovn, Eeppe pvAwbpe Kake.
e \ \ > / \ 3 / ~ £
Oitos dua tHv amdbevay Kat evKoAtay Tod Biov
Evdatpovixos éxaXeiro’ Kal HY ek TOU paoTou dvu-
\ ~ > / ~/
vaTos owppovilew. Tov yoov Aref avdpov OLOJLEVOV
evar Deov emeotperpev emretd7) yap €K TLWOS TmAnyijs
elOev avTa KaTappeov aijea, deifas TH XELpL pos
avTov dyot, “rouTt wey alua Kal ovK
tywp olds ep Te peer axapecat Deotor.
TlAovrapyos 8’ adrov ’“AAgEavdpov totro A€Eat mpos
A / / 3 ‘ \ ” /
tous gdidovs dyna. addAa Kat aAdote mpozivovTa
> ~ \ 3 i a \ / A 3 aA
atvta@ tov ‘“Ava€apyov dei€ar thy KUAuKa Kal eEtzeEtv
BePAyjocerai tis Bediv Bporyata xept.
¢ Anth., Pak. Vil. 133. b vis Ve 340.
Cal, AlGte CO28. @ Euripides, Orestes, 271.
472
IX. 58-60. ANAXARCHUS
banquet, when asked by Alexander how he liked the
feast, he is said to have answered, © Kyerything, O
king, is magnificent ; there is only one thing lacking,
that the head of some satrap should be served up at
table.” This was a hit at Nicocreon, who never
forgot it, and when after the king’s death Anaxarchus
was forced against his will to land in Cyprus, he
seized him and, putting him in a mortar, ordered
him to be pounded to death with iron pestles. But
he, making light of the punishment, made that
well-known speech, ‘“ Pound, pound the pouch
containing Anaxarchus ; ye pound not Anaxarchus.”’
And when Nicocreon commanded his tongue to be
cut out, they say he bit it off and spat it at him.
This is what I have written upon him ¢:
Pound, Nicocreon, as hard as you like: it is but a pouch.
Pound on; Anaxarchus’s self long since is housed with Zeus.
And after she has drawn you upon her carding-combs a
little while, Persephone will utter words like these: “ Out
upon thee, villainous miller ! ”
For his fortitude and contentment in life he was
ealled the Happy Man. He had, too, the capacity
of bringing anyone to reason in the easiest possib‘e
may. mtwall events he succeeded in diverting
Alexander when he had begun to think himself a
god ; for, seeing blood running from a wound he had,
sustained, he pointed to him with his finger and said,
““ See, there is blood and not
Ichor which courses in the veins of the blessed gods.” ?
Plutarch reports this as spoken by Alexander to his
friends.© Moreover, on another occasion, when
Anaxarechus was drinking Alexander’s health, he
held up his goblet and said :
One of the gods shall fall by the stroke of mortal man.4
473
DIOGENES LAERTIUS
Ked. ca’. IIYPPON
61 Ilvppwr *HaAetos lAecordpyou pev Fv vids,
Kaba Kat AvokAjs ioropet* ws dna dO ‘ArohAodwpos
ev Xpovixots, TpOTEpov nV Cwypagos, Kal NKOUVGE
Bpvowvos TOO uTiAmwvos, ws *AAéEavdpos ev
Avadoxais, ett’ ‘Avagdpxou, fuvaxodovday Trav -
TaxoU, ws Kat Tots [upvocogiotais ev “lvdia ovp-
pl€ar Kal Tots Mayors. ofev YEVVOLOTATO, doKel
pirocopicat, TO Tijs aKxaradnipias Kal emoxns €idos
eloayayur, WS ‘Aoxaios 6 “ABonpirns not:
ovdev yap epacxev ovre kahov ovr aioxpov ovUTE
dikalov OUT’ dOdiKoV' Kal Opoiws emi TavTaVY pNndev
eivat TH aAnbeia, vow bé€ Kal eer mavrTa Tods
avOpwrous mpatrew: ov yap paddov rode 7 TOE
a e
eivat EKaGTOV.
62 “AxdAovfos 8° hv Kal T@ Biw, pndev extpeTropevos
pide pudarropevos, dmavra UPLOTJLEVOS, apaéas,
El TUXOL, Kal Kpnpivous Kal KUVaS Kal oAws pndev
zais aloOnoeow emitpémwv. oawlecta péevro., Kaba
pacw oi mepi Tov Kapvotiov *Avriyovoy, bo TeV
f 4 > f 4
YvwplLwy mrapakoAoubovvTay. Atveotoqpos d€ dyat
procogely pev avTov KaTa TOV THS emoX 7s Adyov,
a pevrou y | dmpooparws EKAOTA TmpaTTEW. O O€
mpos TA EVEVKOVTA ETH KateBio.
“Avtiyovos 6¢€ enow O Kapvorios ev T® Ilepi
[vppawvos Trade Trept avTov, OTL THY apynV dBokds
T jv Kal Tévns Kai Cwypados. cwleobai r abrod
¢ For “ Stilpo’s son Bryson” Roeper’s conjecture Bpvowvos
7) =tidrwvos (Philolog. xxx. 462) would substitute “ under
Bryson or Stilpo.’’ In any case chronology seems to forbid
47 4
IX. 61-62. PYRRHO
CuarTeR 11. PYRRHO (c. 360-270 3.c.)
Pyrrho of Elis was the son of Pleistarchus, as
Diocles relates. According to Apollodorus in his
Chronology, he was first a painter ; then he studied
under Stilpo’s son Bryson?: thus Alexander in his
Successions of Philosophers. Afterwards he joined
Anaxarchus, whom he accompanied on his travels
everywhere so that he even forgathered with the
Indian Gymnosophists and with the Magi. This led
him to adopt a most noble philosophy, to quote
Ascanius of Abdera, taking the form of agnosticism
and suspension of judgement. He denied that any-
thing was honourable or dishonourable, just or un-
just.2 And so, universally, he held that there is
nothing really existent, but custom and convention
govern human action ; for no single thing is in itself
any more this than that.
He led a life consistent with this doctrine, going
out of his way for nothing, taking no precaution, but
facing all risks as they came, whether carts, precipices,
dogs or what not, and, generally, leaving nothing to
the arbitrament of the senses ; but he was kept out
of harm’s way by his friends who, as Antigonus of
Carystus tells us, used to follow close after him.
But Aenesidemus says that it was only his philosophy
that was based upon suspension of judgement, and
that he did not lack foresight in his everyday acts.
He lived to be nearly ninety.
This is what Antigonus of Carystus says of Pyrrho
in his book upon him. At first he was a poor and
unknown painter, and there are still some indifferent
the supposition that Pyrrho was a pupil of either Stilpo or
Bryson.
> i.e. a particular act is no more just than unjust.
475
63
64
DIOGENES LAERTIUS
3 ” > “~ / \ fe
ev "HA ev 7H yupvaciw Aaprads.otas peTpiws
€yovras. ekmateiv T avrov Kal épnudalew, omaviws
ToT emipawopevov Tois olKoL. TovTO dé TroLeEty
> V4 3 aA > 4 3 4
aKovoavTa Ivd0b Twos overdiCovTos Avagdpxe
WS OUK av EeTEpov Twa didaEau ovros ayabov, adros
avrds Baotducas Geparrevunv. ael etvat ev TQ
ait@ kataoripatt, dor’ ei kai Tis adtov KaTaAtoL
peragv Aé€yovta, atTa@ dvamepaivew tov Adyov,
KaiTOL KEeKWnueévov Te <* * *>' OvTA ev VvEOTNTL.
/ a ‘ > 4 \ ?
moAXaKis, Pyot, Kal amEdHper, NOdEVvL TpoELTTODV,
‘ / e ” 4 2)
Kal ovveppépeTo otatiaw nOedXev. Kai mot’ ’Avaé-
apxov els TéeAua euTrecovtos, apnAGev ov Born Pyaas:
Twav d€ aituwpevwv, adtos “Ava€apyos émvet TO
ddtadopov Kal aaTopyov avtod.
\ / \ e¢ A ~ \
Karadngpéets 5€ more Kai att@ dAaddv kal
épwrnbeis THv aitiay edn pedeTav xpyoros eivat.
ev Te Tals Cnticeow Um ovdevos KaTeppovetro dia
TO <Kal Oure€odiK@s A€yew Kal mpos epwrynow:
e A ni / 4 / wv ~
ofev kat Navowpavny 76 veavicxov ovta Bnpabjvar.
epacke youv yiweobar detv THS pev dialécews TIS
Iluppwretov, tHv 5€ AdOywv Trav EéavTob. Edeve
Ul ee) 4 {4 \ 4
te TroAXaKis Kat “Exixoupov Bavpalovra tHv Ilup-
pwvos avactpodnv auvexes adtod muvOaveacbat Tept
avrov. ovtw 6 atrov mo THs TmaTpidos TyunOh-
vat WoTEe Kal apxlepéa KaTaoTHoa avTov Kat dt
> a ~ “A 4 b) / 4
exeivov maat Tots Pidocddos aréAecav Yydicacbat.
2)
Kai 67 Kai GnAwras etye moAAovs ths ampay-
1 Supplet Diels <7@ rod bxdou kpétw kai Pidrddoz0r>.
@ Here Diels would insert in the text words which would
make the meaning “ easily moved by the applause of the
crowd and ambitious of fame.”
476
[Ki e226. PYRRHO
torch-racers of his in the gymnasium at [lis. He
would withdraw from the w world and live in solitude,
rarely showing himself to his relatives ; this he did
because he had heard an Indian reproach Anaxarchus,
telling him that he would never be able to teach
others what is good while he himself danced attend-
ance on kings in their courts. He would maintain
the same composure at all times, so that, even if you
left him when he was in the middle of a speech, he
would finish what he had to say with no audience
but himself, although in his youth he had been
hasty.? Often, our informant adds, he would leave
his home and, telling no one, would go roaming
about with whomsoeyer he chanced to meet. And
once, when Anaxarchus fell into a slough, he passed
by without giving him any help, and, while others
blamed him, Anaxarchus himself praised his in-
difference and sang-frovd.
On being discovered once talking to himself, he
answered, when asked the reason, that he was
training to be good. In debate he was looked down
upon by no one, for he could both discourse at length
and also sustain a cross-examination, so that even °
Nausiphanes when a young man was captivated by
him: at all events he used to say that we should
follow Pyrrho in disposition but himself in doctrine ;
and he would often remark that Epicurus, greatly
admiring Pyrrho’s way of life, regularly asked
him for information about Pyrrho; and that he
was so respected by his native city that they
made him high priest, and on his account they
voted that all philosophers should be exempt from
taxation.
Moreover, there were many who emulated his
AT 7
65
66
67
DIOGENES LAERTIUS
poovyns: 6Gev Kal oO Tieeov rept av’tou naw
OUTWS eV t@ WvOwve * * * Kal év Tots LiAdows:
> / Ss / ~ “a / ” e
QQ. yépov, & Ilvppwv, mas 7 dev Exdvow edpes
Aarpeins dof av [re ] Keveoppoovvns Te GOpLOTOV,
Kal TaOns amatns Tebods 7 dmrehoao Seopa ;
ovd enerev cor Tatra petadAjoa, tives adpat
€ 4Q3 4 \ > 4 4 LA
EAAad’ Exovar, 7d0ev Te Kal eis 6, TL KUpEL EKAOTA.
Kat 7aAw év Tots ‘Ivdaduots:
TOUTO LOL, @ ITvppwv, uetpeTau WTOP axoboat,
TOS TOT” avnp eT dyeus pdoro. peO” Novxins
pLobvos ev av@purtrovot Geo tpdtrov yyepwovetwv.
> ~ 4 A , >] \ > 7 /
A@nvaior d€ Kai moAtTeia adtov eTiunoav, Kaba
~ 1 Tae ~ 7 I \ ~
dno. AvoxAns, emi TO Koruv tov Opaka dia-
xpnoacGar. evoeBas Sé Kat ™H adeAdy} ouveBiw
praia oven, Kaba gnow ‘Eparoobevns ev TQ Tlept
mAovTov Kal TeVvias, OTE Kal adTOs PEpwV Els THY
ayopav emimpackev dpvifia, et TUXOL, Kal xoLpto.a,
A NY Shs ~ See, 9 / > 4 /
Kal TA Em THS OlKias EKaDatpev adiamopws. A€yeTat
A A , / >) \ Ce) > 4 A
d€ Kal deAdana Aovew adtos br ddvapopias. Kal
xoAjoas Tl UTEP THS ddeApys, Diriora O° exadeiro,
mpos TOV emAaBopevov elmrety os ovK ev yuvatep ”
emloerEis THS Gdtadopias. Kal KUVOS TOT ETEVEX-
bévros dvacoBnbévra eimetv mpos Tov aiTrvacdevov,
ws yaderov ein dAocxepa@s eKddvar Tov avOpwrov:
dvaywvileobar 6° ws oidv Te Mp@Tov pev Tots Epyous
pos Ta. mpaypara., el O€ LH, TO ye Adyw.
Pact d€ Kal ONTTUKGV dappdxen KL TOUG@V Kal
Kavoewv emi Twos EAKoUs atvTe mpocevexOevTwr,
3 \ \ \ 3 ~ aA \ ¢ / \
ddrAa pndé Tas ddpis ovvayayetv. Kai o Tipwv de
478
IX. 64-67. PYRRHO
abstention from affairs, so that Timon in his Pytho 4
and in his Sill: ® says°:
O Pyrrho, O aged Pyrrho, whence and how
Found’st thou escape from servitude to sophists,
Their dreams and vanities ; how didst thou loose
The bonds of trickery and specious craft ?
Nor reck’st thou to inquire such things as these,
What breezes circle Hellas, to what end,
And from what quarter each may chance to blow.
And again in the Concerts 4 :
This, Pyrrho, this my heart is fain to know,
Whence peace of mind to thee doth freely flow,
Why among men thou like a god dost show ?
Athens honoured him with her citizenship, says
Diocles, for having slain the Thracian Cotys. He
lived in fraternal piety with his sister, a midwife, so
says Eratosthenes in his essay On Wealth and Poverty,
now and then even taking things for sale to market,
poultry perchance or pigs, and he would dust the
things in the house, quite indifferent as to what
he did. They say he showed his indifference by
washing a porker. Once he got enraged in his
sister’s cause (her name was Philista), and he told
the man who blamed him that it was not over a
weak woman that one should display indifference.
When a cur rushed at him and terrified him, he
answered his critic that it was not easy entirely to
strip oneself of human weakness ; but one should
strive with all one’s might against facts, by deeds
if possible, and if not, in word.
They say that, when septic salves and surgical
and caustic remedies were applied to a wound he
had sustained, he did not so much as frown. ‘Timon
@ The citation from the Pytho is lost. ® Fr. 48 D.
¢ Jl. ii. 796; Od. xvi. 465. ® Fro D.
479
68
69
DIOGENES LAERTIUS
a \ , ’ aS e \ ,
dtacadet THY diafeow adrod ev ois mpos [lv0wva
U a
due€ccow. aAAa Kai Didwy 6 ’AOnvaios, yyapiywos
9 ~ 4 ”
avToU yeyovws, eAeyey ws eucuvyto padiora pev
Anpoxpizov, eita de Kat “Oprpov, Oavpalwv
avTov Kal auveyes A€ywr,
/ ~
oin wep pvAAwY yeven, Toin dé Kal avdpav-
\ iA A \ 4 A > , ” \
Kal oTt opn€l Kal prviats Kal Opveots elKale Tovs
3 4 4 A A U4
avOpwrrous. mpodépecbar d€ Kal Tade:
b) / , , A ? / 7?
adda, didros, Pave kat av: Tin dAodpeat ovtTws ;
4 \ 4 a / \ > 4
Kkat@ave Kat IldtpokdAos, 6 wep Géo ToAAdv apeivwr:
1 o@ / 3 \ b) 4 A /
Kal OGG GuVTEivEL Els TO APEPaLov Kal KEevOaTTOVOOV
dpa Kal mavapimdes TV avOpwruwy.
A ~
Ilocedaivios 6€ Kat Tovodrov ti dueEerou TreEpt
~ ~ \ ~
avTovU. Tav yap ouuTrAccvTwY atT@ éeaxvl0pwra-
A ~ A y 3
KOTQY d70 Xepdovos, autos yaAdnvos wv avéppwoe
THY pox, deiEas ev T@ motu Xouplovov eobiov
KGL ElTWV WS xe tov aodpdv ev TovauTy Kkaleoravar
arapagia. puovos O¢ Novpnveos Kal Soypatioat
dynow avtov. tovrov mpos Tots aAAots Kat pabyral
/ > 4 a > V4 « /
yeyovaow eAddyyotr, wv Edpvdoxos: od éperat
4
eAdcowpa TOE. act yap ws ovTw mapwtovOn
TOTE woTe Tov opeAtcKov apas pea TOV Kpe@v
Ews THS ayopas edlwKe TOV payelpov. Kal ev
~ he
"HAde Katamovotpevos v0 tav CynrovvTwv ev
A / > 4 f ? 4
Tots Adyots, azoppiibas Goiwatiov dveviEaTo [7épav |
@ 11. vi. Vab. > Tt. sei TOG:
¢ Here, it would seem, the materials which can be traced
to Antigonus of Carystus come to an end. ‘The source of
the long passage §§ 69-108, with which must go the Sceptical
Succession, §§ 115-116, is not obvious. It may be supposed
that D. L. with his seeming partiality for the school (cf.
§ 109) has here taken pains to collect as much new material
+80
IX. 67-69. PYRRHO
also portrays his disposition in the full account which
he gives of him to Pytho. Philo of Athens, a friend
of his,used to say that he was most fond of Democritus,
and then of Homer, admiring him and continually
repeating the line
As leaves on trees, such is the life of man.¢
He also admired Homer because he likened men to
wasps, flies, and birds, and would quote these verses
as well :
Ay, friend, die thou ; why thus thy fate deplore ?
Patroclus too, thy better, is no more,”
and all the passages which dwell on the unstable
purpose, vain pursuits, and childish folly of man.°
Posidonius, too, relates of him a story of this sort.
When his fellow-passengers on board a ship were
all unnerved by a storm, he kept calm and confident,
pointing to a little pig in the ship that went on
eating, and telling them that such was the un-
perturbed state in which the wise man should keep
himself. Numenius alone attributes to him positive
tenets. He had pupils of repute, in particular one
Eurylochus, who fell short of his professions ;_ for
they say that he was once so angry that he seized
the spit with the meat on it and chased his cook
right into the market-place. Once in Elis he was so
hard pressed by his pupils’ questions that he stripped
as possible. It is hardly likely that, without personal
bias, a biographer would draw upon ‘‘ the commentary of
Apollonides on the Silli of Timon which he dedicated to
Tiberius Caesar,’ and the like. It has indeed been said
that D. L. had access to a sceptical monograph which he
either had or wished to have copied for himself. If so, it
must have been by a contemporary, or at any rate a writer
not earlier than Antiochus of Laodicea (§ 106) and Sextus
Empiricus (§ 87).
VOL. II a +81
70
71
DIOGENES LAERTIUS
vov "AAdetov. Hv obv moAEpLwrTatos Tots doguoTats,
e \ U U
ws Kat Tinwy dyow.
‘O 6€ Dikwy 7a wAeiata dteke€yero <EeavT@>.
obev Kal wept TovTov dnow ovTwSs'
a A 2 > 35 4 >) 4 3 A
7 Tov am avOpwrwy avtoaxodAov avtoAaAnT Hy
>) > AM A v4 >] 4 4
ovK éumralopevov d0€7s epiowy te Didwva.
_ Hes TOUTOLS Ounkove TOO ITdppwvos ‘Exaratos TE
6 “ABonpizns Kal Tipey o 0 PrALaoros o 0 TOUS LiMous
nenounniss, TEpt OU D AeEopev, ett Te Navorpavys <o>
Tivos, od gaat TWES aKovoar "Ezikoupov. ovTot
zavtes Iluppudveroe ev azo Tov didacKadov, amopy-
rect de Kal OKETITLKOL KL ETL epekTiKol Kat
Cy77TUKOl azo TOU olov Ooyparos Tpoonyopevor7o.
NTYTLKOL Lev OUV A770 Tob mavtote Cnretv Thy
dAjnfevav, okemTiKol 6 amo Tod oKémTecBat aet
Kal pnoemroTe EvpioKel, epekTUKOL 8 dro Too peTo
THY Cnzjow aabovs: Aéyw d€ THY emo yy a.mropy)-
TiKOL © amo TOU TOUS SoypatiKovs amopety Kat
abtovs. Iluppayvevor d€ azo Iluppwvos. Oeoddctos
8 €v tots LKemrtixots Kehadaiors ov dno detv
Tluppwverov Kadeiobar tHv oKeTTTLKTHY* El yap TO
kal’ €repov Kina THs Stavoias aAnmTov éoTw,
otk etoduefa tiv Ilvppwvos diabeow: pu etddTeEs
de obde Ilupparverot Kadoiiel” av. mpos TH pnde
TMp@Tov evpynKevac THY oKemTiKHY Ilvppwva pnd
exer Te Ooypa. A€yorto 6° av tis Iluppodveros
of
OfLoTpoTOS.
Tavris O€ THs atpecews EVLOL paow “Opnpov
KaTapfa, eel wept TOV al’T@v Tpayyatwv Tap’
* Cf. Od. xxi, Some
482 ;
IX. 69-71. PYRRHO
and swam across the Alpheus. Now he was, as
Timon too says, most hostile to Sophists.
Philo, again, who had a habit of very often talking
to himself, is also referred to in the lines @:
Yea, him that is far away from men, at leisure to himself,
Philo, who recks not of opinion or of wrangling.
Besides these, Pyrrho’s pupils included Hecataeus
of Abdera, Timon of Phlius, author of the S7lli, of
whom more anon, and also Nausiphanes of Teos,
said by some to have been a teacher of Epicurus.
All these were called Pyrrhoneans after the name/
of their master, but Aporetics, Sceptics, Ephectics,
and even Zetetics, from their principles, if we may
call them such—Zetetics or seekers because they
were ever seeking truth, Sceptics or inquirers
because they were always looking for a solution
and never finding one, Ephectics or doubters because
of the state of mind which followed their inquiry,
I mean, suspense of judgement, and finally Aporetics
or those in perplexity, for not only they but even
the dogmatic philosophers themselves in their turn
were often perplexed. Pyrrhoneans, of course, they _
were called from Pyrrho. Theodosius in his Sceptic °
Chapters denies that Scepticism should be called
Pyrrhonism ; for if the movement of the mind in
either direction is unattainable by us, we shall
never know for certain what Pyrrho really intended,
and without knowing that, we cannot be called
Pyrrhoneans. Besides this (he says), there is the
fact that Pyrrho was not the founder of Scepticism ;
nor had he any positive tenet ; but a Pyrrhonean is
one who in manners and life resembles Pyrrho.
Some call Homer the founder of this school. for
to the same questions he more than anyone else is
483
/
72
DIOGENES LAERTIUS
ovrwobv aAAoT’ aus aropaiverar Kal ovdev
OpiKdds Soypariler TEpl THY amopacw. emelTa Kal
7a TOV emrd coda OKETTUKA elva, olov To Mndev
dyav, Kal ‘Eyyva, mapa 6 ara: SHnOogO ae yap TO
BeBaiws Kal TETELOMEVDS OeyyuwpLevep émaxoNov-
ety arn. ania Kal “Apxidoxov Kat Evpumidny
oKemTiK@s exe, ev ois “Apyidoyos pev drat:
totos avOpuizorot Gupos, TAatke Aemrivew mai,
~ 3
ylyvetat Ovyntois oKoiny Zevs é@ wepnv ayer.
EdpuniSns 8é:
(@ Zeb,) tt SHTa Tov TaAaumupous Bporovs
dpovetv éyovar; oot yap eSnpTncla
dp@uev Te Todd a ‘v od Tvyxavys FeAwv.
Od pny aAAa Kal Fevoparns Kal Lynvav o ‘Enea
7™s Kal AnpoKpitos KAT avrous OKETTLKOL TUY-
yavovow: ev ois Kevodarvyns pev gyat,
\ \\ \ s \ LN > A v +) Ul v
Ka TO [Lev OvV Gades OUTLS avnp LOEV ODSE TLS EOTAL
eldus.
Zjveov Oe THY Know dvatpet Aéyar, “i 70 Kwou-
juevov ovr év w@ EoTt Tomy Kwetrat OUT ev @ pt
EOTL + Anpdxprros d€ Tas ToLwTHTAS éxBiov,
iva dnoat, yop ipuxpor, vou Deppov, even € a-
Toa Kal Kevov’’* Kal mady, * eTEH d€ ovdEV Oper"
3 ~ \ e
év Bvla yap 7 dAnbeva.” Kal ITAarwva TO pev
dAnBes Geois Te Kai Decay Tavow ekxwpelv, Tov 8
etkora Aoyov Cnreiv. Kat Edpimidny déeyewv:
¢ Fr. 70 B. ® Supplices, 735-737. cer, 34D:
484
EX. TRa2e PYRRAO
always giving different answers at different times,
and is never definite or dogmatic about the answer.
The maxims of the Seven Wise Men, too, they call
sceptical; for instance, “Observe the Golden
Mean,” and “ A pledge is a curse at one’s elbow,’
meaning that whoever plights his troth steadfastly
and trustfully brings a curse on his own head.
Sceptically-minded, again, were Archilochus and
Euripides, for Arehilochus says:
Man’s soul, O Glaucus, son of Leptines,
Is but as one short day that Zeus sends down.
And Euripides ®:
Great God ! how can they say poor mortal men
Have minds and think ? Hang we not on thy will ?
Do we not what it pleaseth thee to wish ?
Furthermore, they find Xenophanes, Zeno of Elea,
and Democritus to be sceptics : Xenophanes because
he says,°
Clear truth hath no man seen nor e’er shall know ;
and Zeno because he would destroy motion, saying,
“A moving body moves neither where it is nor
where it is not’’; Democritus because he rejects
qualities, saying, ‘‘ Opinion says hot or cold, but the
reality is atoms and empty space,” and again, “ Of
a truth we know nothing, for truth is in a well.” 4
Plato, too, leaves the truth to gods and sons of gods,
and seeks after the probable explanation.¢ Euripides
says:
@ This proverbial expression is inadequate; a more
literal rendering of év Bv@» would be “‘ in an abyss.”’
¢ Tim. 40 vd.
$ Nauck, 7.G.F.2, Eur. 638 3 Polyid. Fr. 7.
485
73
74
DIOGENES LAERTIUS
4 D ) fon > A ~ / >] A
tis 6 oldev ef TO CHv pév éort KarOaveiv,
To KaTOaveivy dé Chv voyilerac Bporoits;
>
aAda Kat *Epmedoxréa:
Ld ” > 3 \ 7Q3 «5 / yy I \
OUTWS OUT EmdEepKTAa TAD avdpdow oUT’ emaKoVOTA
ovTe vow meptAnmTa:
Lf
\ bP] /
Kal €7avw,
>) \ 4 / Lyd 7 v4
auTO pLovov trevabevTes OTW TpoGeKUpGEV EKAOTOS*
wv A ¢ 4 cé N > ~ 4 ~ ,
ere unv “Hpardrectov, “ ur) elk rept TOV peyioTwy
4 %”) Ve / y bp]
ovpBpadrAwpeba’’: Kat ‘Im7oxpdrny [émetta | évdora-
~ A 3 4
aTa@s Kat avipwrivws amodaiveobar: Kal mpw
¢
Opnpov,
A ~ ~ Y
oTpem77 d€ yAd@ao éaTi Bpota@y, modées 8° Eve
odor:
Kal
Pp) 4 \ ‘ \ vw ‘ w
eméwrv d€ modus vopos evOa Kal eva:
Kal
€ al 3 # 4 al > 9 ,
ommotov K’ elmno0a Emros, TOlOV K emaKovaats*
\ > / 4 \ > / aA 4
Thv tcocbeveray A€ywv Kat avTifeaw tav Adywv.
AveréXovv 61) of oKemTiKOL Ta THY aipecewv
ddoypata mavT avatpémovtes, attot 8 ovdev am-
efaivovto SoypatiKn@s, ews Sé tot mpopépecPau
\ ~ ” ‘ A \ Ce ?
Ta Tov dAdAwy Kal dunyetobar pndev dpilovres, 47nd
~ la
avTO TOUTO. WwoTEe Kal TO pn Opilew avypovr,
4 x >) \ ¢ 7 3 \ eo Mv
Aéyovtes olov Ovddev opiloper, eet wprlov av:
4 4 , ‘ 3 4 > 4
mpopepoucba dé, daci, Tas amopacets els pnvuaw
ouPr. Qe, 7; ge cad bc ¢ Fr. 47 D., 43 13:
@ fl. xx. 248-250. ¢ dueréXouv, imperfect. f Inf. § 104.
486
Lk Wat. PYRRAHO
Who knoweth if to die be but to live,
And that called life by mortals be but death ?
So too Empedocles ¢ :
So to these mortal may not list nor look
Nor yet conceive them in his mind ;
and before that ®:
Each believes naught but his experience.
And even Heraclitus: ‘“ Let us not conjecture on
deepest questions what is likely.Ӣ Then again
Hippocrates showed himself two-sided and_ but
human. And before them all Homer @:
Pliant is the tongue of mortals; numberless the tales
within it ;
and
Ample is of words the pasture, hither thither widely
ranging ;
and
And the saying which thou sayest, back it cometh later
on thee,
where he is speaking of the equal value of contra-
dictory sayings.
The Sceptics, then, were constantly engaged @ in
overthrowing the dogmas of all schools, but enuntiated
none themselves ; and though they would go so far
as to bring forward and expound the dogmas of the
others, they themselves laid down nothing definitely,
not even the laying down of nothing. So much so
that they even refuted their laying down of nothing,
saving, for instance, ‘‘ We determine nothing,’ since
otherwise they would have been betrayed into
determining 4; but we put forward, say they, all
487
75
76
DIOGENES LAERTIUS
THS aimpomTwotas, ws, €f Kal vevoavTas, TOTO
9 J ~ \ a > b] \ ¢ fF
evedexeTo SnAdoa: dia THS obv Oddev opilopev
puwvis TO THs appeias mabos SyAobrat- dpolws
de Kal dua THS Oddev wadAov Kai THs Ilavti Adyw
Adyos avrixertat Kal TV dpolwv. Héyerat d€ TO
Ovdev padov Kai beTiKds, ws opolwy TWav ovTwV"
« b) \ ~ e \ / ’ B e
otov, Ovdev paddAov 6 metparns KaKds €oTW 7 O
V4 € \ \ ~ ~ b ~ 3 >
pevotys. v0 b€ THY oKemTiK@V od DeTiK@s GAA
avaipeTiK@s A€yerar, ws U0 Tod avacKevalovtos
kat A€yovros, Od paddov 7 UevAAa yéyovev 7) 7
Niwatpa. av7o dé 7d MGXAov ore pwev ovyKpiTiKas
> / e 4 =~ ~ A / \
expepeTat, ws orav d&pev waddov to péAu yAvKd
7 THY oTadpida: rote Sé OeTiK@s Kal avatwpeTiKas,
ws OTAaV Paper, MaéAXov y apert) weret 7 BAamret:
onpaivopey yap OTL 1 apeTn wpenel, PAdarret 5
ov. avatpodar 8 ot oxemtiKol Kal avbrTny ald
‘ Oddev padAdov”” duviv: ws yap od padddv éort
TA vn b by v4 A \ >] \ ~
mpovoia 4 ODK EOTW, OUTW Kal TO Oddev padAov
ov padddv cot 1 ovK EOTL. GNuaiver otv 7
/ 4 \ 4 b) ~ 4 c¢ A
dwvy, Kaba dyno cat Tiwwy ev tr v0wu, “ 70
penoev opilew, add’ ampoobereiv.” 4 dé Tlavri
Acyw dwv7y Kat adr ovuvayer THy émoxnv: THY
prev yap tpaypatwv diadwvovvrwy, tav d€ Adywr
icoobevotvtwy ayvwoia THs aAnbeias émakxodovbe?:
Kat adTt@ b€ TovTw 7H Adyw Adyos avTikettat, Os
\ > \ \ \ > a \ »” e >) e ~
Kal avTOos peTa TO avedcivy Tovs adAovs Vd’ EavTOU
mepitpamets amdAAvTat, Kat’ isov Tots Kabaprikois,
* ie. “Every saying has its corresponding opposite ”
(supra, § 74).
488
IX. 74-76. PYRRHO
the theories for the purpose of indicating our un-
precipitate attitude, precisely as we might have done
if we had actually assented to them. Thus by the
expression “ We determine nothing ”’ is indicated
their state of even balance; which is similarly
indicated by the other expressions, “* Not more (one
thing than another), “Every saying has its
corresponding opposite,’ and the like. But “ Not
more (one thing than another) ”’ can also be taken
positively, indicating that two things are alike; for
example, “ The pirate is no more wicked than, the
liar.” But the Sceptics meant it not positively but
negatively, as when, in refuting an argument, one
says, Neither had more existence, Scylla or the
Chimaera.” And “ More so”’ itself is sometimes
comparative, as when we say that “ Honey is more
sweet than grapes’’; sometimes both positive and
negative, as when we say, “ Virtue profits more than
it harms,” for in this phrase we indicate that virtue
profits and does not harm. But the Sceptics even
refute the statement “ Not more (one thing than
another).”” For, as forethought is no more existent
than non-existent, so “‘ Not more (one thing than
another)’ is no more existent than not. Thus, as
Timon says in the Pytho, the statement means just
absence of all determination and withholding of
assent. The other statement, “‘ Every saying, etc.,’’¢
equally compels suspension of judgement; when
facts disagree, but the contradictory statements
have exactly the same weight, ignorance of the
truth is the necessary consequence. But even this
statement has its corresponding antithcsis, so that
after destroying others it turns round and destroys
itself, like a purge which drives the substance
489
77
78
79
DIOGENES LAERTIUS
a THV VAnY TpoEKKpivavTa Kal avTAa UmEKKplVEeTaL
Kal e€a7roAAurat.
IIpos 6 daow of doyparikol * * pn alpew Tov
Aoyov, adda mpocemaxupilew. judvov obv bua-
KOvols exp@vTo Tois Adyows’ ov yap olov TE HV
pn Adyw Aoyov avedeiv: Kal’ ov tpdoTrov eiwHayev
éyew ToTov pn elvar Kal Sel mavTws TOV TOToOV
etmetv, GAN’ od SoypatiKa@s, amroderkTiK@s O€* Kal
pndev yiveoOar Kar’ avayKynv Kai det THY avayKyv
ElTTElV. TOLOUTW TLVL TPOTTW THS EpuNvelas EXP@VTO*
ola yap patverat Ta TpaypaTa, fy ToLadTa e€ivat
Th pvoe, ardrAa povov daivecbar: Cnreiv tr’ Edeyov
ody amep voovaw, 6 TL yap voetrar dHAov, adn’
av Tats aichjoece peTiaxovow.
"Eorw ovv 6 [uppesveros doyos pavvois Tis TOV
Pawvopevav Q TOV OTwWaObv VOOUMEVON, Kal? nv
mavTa maor cuuPadrreTat Kal ovyKpwopeva mroAAnv
dvwpanriav Kal Tapayny exovra etpioxerar, Kaba
dyow Aivectdnuos ev 7H ets Ta Iluppavera vzo-
TUTWGEL. Tmpos d€ Tas ev Tals oKeeow avTilecets
mpoaTroderxvuvtes Kal’ oUs TpOTroUS TreiDet TA TPAY-
pata, KaTa TOUS adTOvs avypovv THY TEpL aUVT@Y
miotw: Teilew yap Ta Te KaT atabyow cuppaves
€yovTa Kal TA pLndeTOTE 7 OTTAaViWS yoo peTa-
mimtovTa Ta TE GuVHON Kal Ta Vvopots dLiEoTaApEVa
Kal Ta TépTovTa Kal Ta Oavpalopeva. edetKvUCaY
otv amo TaV évaytiwy tots me(fovow toas Tas m-
favornras.
@ Here (as in § 104) the writer, whether D. L. or his source,
seems to pose as a Sceptic himself ; s ef. Introd. p. xiii.
4.90
IX. 76-79. PYRRHO
out and then in its turn is itself eliminated and
destroyed. /
This the dogmatists answer by saying that they do
[not merely] not deny the statement. but even plainly
assert it. So they were merely using the words as
servants, as it was not possible not to refute one state-
ment by another; just as we?-are accustomed to
say there is no such thing as space, and yet we have
no alternative but to speak of space for the purpose
of argument, though not of positive doctrine, and
just as we say nothing comes about by necessity
and yet have to speak of necessity. This was the sort
of interpretation they used to give; though things
appear to be such and such, they are not such in
reality but only appear such. And they would say
that they sought, not thoughts, since thoughts are
evidently thought, but the things in which sensation
plays a part.
Thus the Pyrrhonean principle, as Aenesidemus
says in the introduction to his Pyrrhonics, is but a
report on phenomena or on any kind of judgement,
a report in which all things are brought to bear on
one another, and in the comparison are found to
present much anomaly and confusion. As to the .
contradictions in their doubts, they would first show
the ways in which things gain credence, and then
by the same methods they would destroy belief in
them; for they say those things gain credence which
either the senses are agreed upon or which never
or at least rarely change, as well as things which
become habitual or are determined by law and those
which please or excite wonder. They showed, then,
on the basis of that which is contrary to what induces
belief, that the probabilities on both sides are equal.
491
80
81
DIOGENES LAERTIUS
At 6° amoptat Kata Tas’ cvpdwvias TOV datvo-
pevwv 7% vooupevwv, as azredidocav, Hoav Kata
deka TpoToUs, Kal’ ovs Ta UiroKeipeva tapadAdr-
TovTa edpaiveto. Tovtous d€ Tovs déKa TpdTroUS
TiOnow.
[ Bis |” ™p@ros 0 Tapa Tas Ovapopas Tav Cawv
Tmpos Noovny Kal aXyn Sova . Kal BAgBny | Kat spéevav.
ouvdyeTau d€ Ou avTOoo TO pH TAS auras amo TOV
avr av mpoominrew pavractas Kat To OwTt TH
TOLAUT Haxn aodovbei TO ee XeWW” TOV yap
Wwy Ta Lev ywpls pigews yiveobar, ws Ta Trupipia
Kal 6 "ApaPios dot kat evAai: ra O° €€ emumrAoKhs,
ws avipwot kal Ta aAAa’ Kal Ta pev OUTWS, TA
5° oUtTws ovyKéKpiTat’ O10 Kal TH ataOynoet diadeper,
WS KIPKOL fLEV ofdraro., KUveEs 5° dadpyntikwrarot.
evAoyov ovv Tots ditaddpots TOUS opFaAwovs Sudgopa
Kat TO. pavTaopara TMpoominrew* Kal TH pev aiyt
tov OardAov eivar edWdiypov, avOpwrw de mKpor,
Kal TO KWVELOV OpTUyL pLev Tpodysov, avOpamrw de
Gavaowwov, Kal 6 amomatos bt pév EOWdLosS, rT
6° ov.
Aevrepos 0 Tapa Tas TMV dvOpwrrov fvoets Kal
Tas iOvoovyKpiaias: Anpopav yobv d ‘AXefdvopov
TpamreloKopos € ev OKLG eJahnero, ev rie d° €ppiyouv.
"Avopwy 6 o Apyetos, os dnow ‘Apororedgs,
dua Tijs dvvopov AuBins codevev dots. Kat 0
wev latpixns, 6 6€ yewpytas, aAdAos 6° eumopias
1 ras] r7s Reiske.
2 kal Oeoddaros TiOnow. ay conj. Nietsche; but Tauchn.
has xaé’ ods ri@now, els wp@ros.
¢ If, however, with Reiske we here read rfs for ras,
the meaning is: ‘‘ The objections urged against the (sup-
492
IX. 79-81. PYRRHO
Perplexities arise from the agreements ¢ between
appearances or judgements, and these perplexities
they distinguished under ten different modes in
which the subjects in question appeared to vary.
The following are the ten modes laid down.?
The first mode relates to the differences between
living creatures in respect of those things which
give them pleasure or pain, or are useful or harmful
to them. By this it is inferred that they do not
receive the same impressions from the same things,
with the result that such a conflict necessarily leads
to suspension of judgement. [or some creatures
multiply without intercourse, for example, creatures
that live in fire, the Arabian phoenix and worms ;
others by union, such as man and the rest. Some
are distinguished in one way, some in another, and
for this reason they differ in their senses also, hawks
for instance being most keen-sighted, and dogs
having a most acute sense of smell. It is natural
that if the senses, e.g. eyes, of animals differ, so also
will the impressions produced upon them ; so to the
goat vine-shoots are good to eat, to man they are
bitter ; the quail thrives on hemlock, which is fatal
to man; the pig will eat ordure, the horse will not.
The second mode has reference to the natures and
idiosyncrasies of men; for instance, Demophon,
Alexander’s butler, used to get warm in the shade
and shiver in the sun. Andron of Argos is reported
by Aristotle* to have travelled across the waterless
deserts of Libya without drinking. Moreover, one
man fancies the profession of medicine, another
posed) consistency of our percepts | or our concepts, were
arranged by them under ten modes.”’
Pyrrh. Hyp. i. §§ 36- 163.
493
DIOGENES LAERTIUS
>] tA A b ) \ Ca} A , “a A 3 ~
OpeyeTal’ Kal TAUTA OUs rev BAaTTEL, OUS dE WHEAT:
(74 3 4
ofev edhexTeov.
, ¢€ A A ~ > ] ~ ,
Tpitos 6 mapa tas THv atobnTiK@v mopwy dta-
dhopas. TO yobv uAAov opace: wev Wypov, yevoet Se
F > , > Ca ¢€ , A ¢ 3 A
yAukv, oodprae 5 evmdes UToTinTEeL. KAL AUTH
N ‘ A i AN ~ A 5 tA
d€ popdy) rapa Tas Suadopas THV KaTOTTpwv addota
Bewpetrar. axodovbe? otv py paAdAov elvar Totov TO
fA a“ 3 aA
hawopevov 7 addoiov.
€ aA
82 Téraptos 0 mapa tas diabécers Kal Kowd@s Tap-
; €
aAdAayas, olov vyltevav, vocov, Umvov, eyphyopow,
‘A - tA ~ , 4,
xapav, Avaynv, vedTHTAa, yihpas, Uapaos, pofov,
“A 4 4
évderav, mAnpwow, ptoos, diriav, Deppaciav, pew:
A A ~
Tapa TO Tvelv, Tapa TO mLecOHVvaL TOvs aoOpous.
ry a > , \ , \ \
aAAoia otv daivetat Ta TpoomimtTovTa Tapa Tas
mowas duabécers. ovdE yap ot jratvdpevor rapa
dvaw éxovot: Ti yap paGAdov exeivor 7 Hets; Kal
A ¢ A 4 Crd € ¢ aA A 4
yap Hels TOV nAvov ws eota@ta BAetopev. Oewv
A
5 6 Tifopareds 6 atwiKkos KoLmapevos TEpteTTaTeEL
>) ~ e A a A >] > by ~
év T@ Umvw Kat IleptxAgous dodA0s em akpou TOU
Téyous.
4 e 4 A > A 4 4 ,
83 Iléumtos 6 mapa Tas aywyas Kal TovUs vosLoUs
Kal Tas pvOtKas mioTets Kal Tas eOviKas ovvOyKas
‘
Kal doypatiKkas UroAnbets. €V TOUTW TEPLEXETAL TA
A ~ A >) ~ A > ~ A ~
Tept KAA@V Kal Aloxpav, TeEpt adAnOav kat pevdar,
mept ayabav Kat Kak@v, wept Dedv Kai yeveoews
~ ~ 4, A ~
Kat dlopads THv awopevov mavtTwy. TO ‘youv
> \ > \ , > aes . oo” \
avTo Trap’ ois prev Sikatov, map’ ols d€ GdtKOV Kal
49-4
IX. 81-83. PYRRHO
farming, and another commerce; and the same
ways of life are injurious to one man but beneficial
to another; from which it follows that judgement
must be suspended.
The third mode depends on the differences between
the sense-channels in different cases, for an apple
gives the impression of being pale yellow in colour
to the sight, sweet in taste and fragrant in smell.
An object of the same shape is made to appear
different by differences in the mirrors reflecting it.
Thus it follows that what appears is no more such
and such a thing than something different.
The fourth mode is that due to differences of
condition and to changes in general; for instance,
health, illness. sleep, waking, joy, sorrow, youth,
old age, courage, fear, want, fullness, hate, love,
heat, cold, to say nothing of breathing freely and
having the passages obstructed. The impressions
received thus appear to vary according to the nature
of the conditions. Nay, even the state of madmen
is not contrary to nature; for why should their
state be so more than ours? Even to our view the
sun has the appearance of standing still. And Theon
of Tithorea used to go to bed and walk in his sleep,
while Pericles’ slave did the same on the housetop.
The fifth mode is derived from customs, laws,
belief in myths, compacts between nations and
dogmatic assumptions. This class includes con-
siderations with regard to things beautiful and ugly,
true and false, good and bad, with regard to the
gods, and with regard to the coming into being and
the passing away of the world of phenomena.
Obviously the same thing is regarded by some as
just and by others as unjust, or as good by some and
495
84
85
DIOGENES LAERTIUS
arors peev ayabor, aMors de kakov. Ilépoa pev
yap ovK aToTrOV Hyobvrat Ouyarpi ptyvvodar,
“EM aves 6 exDeopov. Kal Maocayerat jLev, as
oqo Kal Evdogos € ev TH TpwTH THS ITepeodou, Kowas
Exovot Tas “yuvaikas, “EM aves 6° ov- Kites TE
AnoTeias €xatpov, adr’ ody “EXAnves. Geovs 7”
aAdot aAAouvs HyobvTat: Kai of ev zpovoetabar, ot
6 ov. Odzrova 8 Aiy’arioe pev Taptxyevovtes,
“Pwpator d€ Katovres, Ilatoves 8 eis ipvas pr-
atToovTes: OUev wept TAaANODods 4 éTOXN.
“Extos 6 mapa tas pifers Kal Kowwvias, Kal?
ov eiAtkpwas ovdev Kal” aito datverar, adda cov
aépt, OvV putt, ouv vyp@, avv otepe@, Depporntt,
uxpo7nre, KLVYOEL, dvabupidceow, aAAats Ouvape-
aw. 1 yobv mopdupa Ovdgdopor d bm opaiver Xp@p.a. ev
Trio Kal oehnvn Kal vYVW. Kal TO TLETEpOV
XpGpa addotov bio THY poeonp,Bptav daiverar Kal *
70 vow" “Kal 6 ev aépe Umo dvolv kougptlomevos
AiBos ev voare padiws petariferar, HTOt Papus
@V Kal om0 TOU vdaTos Kougrlopevos i) edagpos
[ov] kat b70 Too Gépos Sapvvopevos. ayvoodjev
ouv TO KaT iota, ws eAaov* ev pUpy.
“EBdouo0s 6 Tapa Tas amooTdcels Kal moLas
fécets Kal TOUS TOTOUS Kal Ta ev TOtS TOTTOLS. KATA
ToUTOV TOV TpdOTOV Ta SoKOdYT elvar peyada pLKpa
paiverar, 7a TeTpaywva oTpoyyvAa, Ta opaAd
eSoxas eXOVTG, 7a opla KexAaopeva, TA Wypa
ETEPOX POG. 0 yooy TjAvos Tapa 70 dtaoTHpa
puuKpos pg? Kal Ta Opn moppwhev aepoetd7
1 6 Hos Vulg, : Tye deiAny Menag.: delAns Reiske.
2 é\aiouv Reiske.
496
IX. 83-85. PYRRHO
bad by others. Persians think it not unnatural for
a man to marry his daughter; to Greeks it is un-
lawful. The Massagetac, acording to Iudoxus in
the first book of his Voyage round the World, have
their wives in common; the Greeks have not. ‘The
Cilicians used to delight in piracy ; not so the Greeks.
Different people believe in different gods; some in
providence, others not. In burying their dead, the
Egyptians embalm them; the Romans burn them ;
the Paeonians throw them into lakes. As to what
is true, then, let suspension of judgement be our
practice.
The sixth mode relates to mixtures and participa-
tions, by virtue of which nothing appears pure in
and by itself, but only in combination with air,
light, moisture, solidity, heat, cold, movement,
exhalations and other forces. For purple shows
different tints in sunlight, moonlight, and lamp-
light ; and our own complexion does not appear the
same at noon and when the sun is low. Again, a
rock which in air takes two men to lift is easily
moved about in water, either because, being in
reality heavy, it is lifted by the water or because,
being light, it is made heavy by the air. Of its own
inherent property we know nothing, any more than
of the constituent oils in an ointment.
The seventh mode has reference to distances,
positions, places and the occupants of the places.
In this mode things which are thought to be large
appear small, square things round ; flat things appear
to have projections, straight things to be bent, and
colourless coloured. So the sun, on account of its
distance, appears small, mountains when far away
appear misty and smooth, but when near at hand
VOL. I Qk 4.97
86
87
88
DIOGENES. LAER MUS
\ ~ >? , A 4 wv ¢€ a > &
Kat Aeia, eyytlev € Tpayéa. ETL O HALOS avioxywr
A a“ \
pev aAdoios, pecoupavay 5° ody O[oLos. Kal TO
avro capa ev bev aAcer aMoior, ev 0€ pirp ad
ETEPOV" KQL 7) ELKWY TApPG 77 mrotav Daw, o Te THs
TeploTepas Tpaxn ros Tropa THY oTpopyy. eet OvV
ovK EVL ef ToTmwv Kat Oécewv Tadra Katavojoat,
ayvoeirar n Pvats adTa@v.
“Oydo0s 0 Tapa Tas ToGdOTHTAS Kal TOLOTTTAS
avTav 7 Geppornras 7 n puxpoTnras 7 7 TAXVTNTAS 7
padv’rnras 7 WxXpoTNTas 7 ET EPOXPOLOTNTAS. 0
yoov oivos HET pios pev Anpbets povyvot, mAEeiwy
d€ Tapinaw: ojoiws Kal 7 Tpod7 Kal Ta Gpota.
"BE ¢ \ \ 3 \ aN 4 “ 4
vatos 0 Tapa TO evdedeyes 7 E€vov 7) OTTAaMLOV.
Ol youv Getojol map’ ois ouvex@s amorteAobvTat ov
@ 4 9903 +¢ & (7) 2 2S 4 ec oa
avpalovrat, 00d 6 7ALos, oT Kal” Hyepav Oparat.
\ oy A wv U A \
Tov evatov DaBwpivos dydoov, LéEros bé Kal
> 4 Ul > A Ml A 4 4
Atveaidnpos déxarov: adAa Kal Tov d€xatov LéETos
” 4 a \ ww
oydodv dyno, DaBwpivos dé Evatov.
4 ¢e & \ \ yw ,
Aéxatos 0 kata tHv mpos adda otpuPAnow, Kab-
~ \
amep TO Kotdov mapa TO Papv, To loxupov Tapa TO
acbevés, TO uetlov mapa TO €AaTTOV, TO avw Tapa
\ / A ~ \ 4 \ ? ” 4
TO KaTwW. 70 yoov Oegvov poet rev obK EoTe dekLOV,
KaTa Oe THY ws mos TO eTEpOV oXéow voetTau’
perarebevros yoo €xeivov, OvKET €oTt defor.
Opoiws Kal maTHp Kal adeApos ws mpos TL Kal
\ Ul
nNLEepa ws mpos TOV NHALOV KaL TaVTA WS TmpOS THV
> >
didvotav. ayvwota ovv Ta mpos te [ws] Kal
EQUTA. KGL OUTOL [LEV Of O€KA TPOTTOL.
¢ As contrasted, e.g., with a comet; cf. Sext. Emp. Pyrrh.
Hyp. i. 141.
4.98
IX. 86-Ss. PYRRHO
rugged. Lurthermore, the sun at its rising has a
certain appearance, but has a dissimilar appearance
when in mid-heaven, and the same body one appear-
anee in a wood and another in open country. The
image again varies according to the position of the
object, and a dove’s neck according to the way it
is turned. Since, then, it is not possible to observe
these things apart from places and positions, their
real nature is unknowable.
The esghth mode is concerned with quantities and
qualities of things, say heat or cold, swiftness or
slowness, colourlessness or variety of colours. Thus
wine taken in moderation strengthens the body,
but too much of it is weakening ; and so with food
and other things.
The ninth mode has to do with perpetuity, strange-
ness, or rarity. Thus earthquakes are no surprise
to those among whom they constantly take place ;
moreis the sun, for itis seen every day? This
ninth mode is put eighth by Favorinus and
tenth by Sextus and Aenesidemus; moreover the
tenth is put eighth by Sextus and ninth by
Iavorinus.
The tenth mode rests on inter-relation, e.g. between
light and heavy, strong and weak, greater and less,
up and down. Thus that which is on the right is
not so by nature, but is so understood in virtue of
its position with respect to something else; for, if
that change its position, the thing is no longer on
the right. Similarly father and brother are relative
terms, day is relative to the sun, and all things
relative to our mind. Thus relative terms are in and
by themselves unknowable. These, then, are the ten
modes of perplexity.
499
DIOGENES LAERTIUS
e
Oc d€ epi “Aypinmay Tovtots dAdous TreVTE
TpOoELaayovel, TOV T amo THs Svadewvias Kat TOV
eis ametpov exBadXovTa Kal TOV mpds TL Kal TOV e&
¢ U A \ > > f e \ oo bd A
brofecews Kal Tov dv’ aGAAjAWwY. 6 pev obv amo
~ 4 “a ~ “a
THs Sapevias 0 av mpoTebn Cytnpa Trapa, Tots
pidocogors 7 Th ovvyGeia, metorns paxns Kal
Tapaxyns m\fjpes A.TTOOELKVUEL’ 3 5° els a7reipov eK
BadrAwv odk €& BeBarotcba to Cntovpevov, dia TO
Ww ) > mM A / f \ Ld >
ado am’ addov THY miotw AapBavew Kat ovTwWS els
” e \ / b) ie >? ge \
89 a7reLpov. O d€ TMpos Tt ovoev pyot Kal’ éavto Aap-
f 3 A 3 ¢€ , er 4 >
Bavecbar, adda pel” érdépov. lev dyvwora eivat.
3
6° e€ vrolécews Tpdm0s cuvioratat, olojevwy
TWOY TA TP@TA TOV mpaypatwv avTobev detv
AapPavew ws mora Kal 1) aitetoBar: 6 éoTe pa-
Talov' TO evayTiov yap Tis Umo8nceTar. Oo SE Ou
> f U , ev \ > “A lan
aAAnAwy tpomos ovvictarat oTav TO odetAov Tod
Cnrovupévov mpaypatos eivac BeBawwtikov xpeiav
~ “~ \
EXn THs €K Tov Cnrovpévov Tictews, olov Et TO
~ ,
elvat mopous Tis BeBatdv da TO amroppotas yivecban,
auto TovTo wapaAauPavor mpos BeBaiwow to<d>
amroppoias yiveoOan.
> 4 3 ce A “~ > 4 N 4
90 ‘“Avypovy 0 otto kal macav amdderEw Kat KpiTT-
\ A
plov Kal on.etov Kal aitiov Kat Kivnow Kal palynow
Kal yeveow Kal To dvoet TL elvar ayalov 7 KaKov.
~ A > ld é )! b) ) U
Ta0a yap amddekis, daciv, 7 && amodedetypevwy
ovyKeiTar ypnudTtwy 7 €€ avaTodetKTwWV. Et Lev
obv e€€ amodederypévwy, KaKelva SenceTai Tivos
¢ Sext. Emp. Pyrrh. Hyp. i. 37 éyéo00s 6 amd rod mpéds Te.
The intention of Agrippa was to replace the ten modes by
his five.
® This is what is commonly called arguing in a circle.
500
IX. 88-90. PYRRHO
But Agrippa and his school add to them? five
other modes, resulting respectively from disagree-
ment, extension ad infinitum, relativity, hypothesis
and reciprocal inference. The mode arising from
disagreement proves, with regard to any inquiry
whether in philosophy or in everyday life, that it
is full of the utmost contentiousness and confusion.
The mode which involves extension ad infinitum
refuses to admit that what is sought to be proved is
firmly established, because one thing furnishes the
ground for belief in another, and so on ad infinitum.
The mode derived from relativity declares that a
thing can never be apprehended in and by itself,
but only in connexion with something else. Hence
all things are unknowable. The mode resulting from
hypothesis arises when people suppose that you must
take the most elementary of things as of themselves
entitled to credence, instead of postulating them :
which is useless, because some one else will adopt
the contrary hypothesis. The mode arising from
reciprocal inference is found whenever that. which
should be confirmatory of the thing requiring to be
proved itself has to borrow credit from the latter,
as, for example, if anyone seeking to establish the
existence of pores on the ground that emanations
take place should take this (the existence of pores)
as proof that there are emanations.?
They would deny all demonstration, criterion,
sign, cause, motion, the process of learning, coming
into being, or that there is anything good or bad
by nature. For all demonstration, say they, is
constructed out of things either already proved or
indemonstrable. If out of things already proved,
those things too will require some demonstration,
501
91
DIOGENES LAERTIUS
3 / 3 ~ 3 ” > > >? 3
amobetEews KavTedbev eis aTretpov’ et 6 €& avaTo-
UY ¥ ~ nv \ Cree /
OELKTWY, NITOL TAaVTWY 7 TWaV 7 Kal Evos povou
duotalopévov, Kal To OAov eivat avamddetKTov.
>] \ a , e / \ ~ > ,
et O€ Soxel, daciv, drape Ta wNndepLas azrodet-
Eews dedpeva, Javpactoi THs yywmns, El on GvVLaoL
\ aA ~ > ~
OTL Els avTO TOdTO Tp@Tov, ws ap €& adrav eye
Thy TiaTW, amrodeiLews xpH. ovdE yap TO TéTTAPA
> A > ~ > a
eival Ta OTOLXEla EK TOU TETTAPG EivaL TA OTOLYELA
A ~ A ~
BeBawwréov. mpos TH Kal TOV KATA [épos arro-
/ yf >
deiEewv amlioToupévwv amioTov eivar Kal THY yevt-
\ b) / or ~ 4 ” 3 /
Knv anode. wa Te yuOpev OTe EoTw amddekts,
, a \ U Y
KpiTypiov Sel: Kal OTL EaTL KpLTHpLoV, amrodElEEws
a e , > i? Re
det? OOev Exatepa axataAnntTa avameuTopeva eT
~ i s
aMAnra. mas av ov KataAapPavoiro ra adyAa,
~ 3 / a ~
Ths amodelEews ayvoovperyns; Cnretrar 6° ovK et
~ > >
dhaiverat Toratra, add’ «i kal’ UrdaTaaw ovTWs EXEL.
\
Einfers b€ tovs Soyparixods améfawov. TO
\ b) e , ld >] , b) \
yap €€ trolécews mepawwopevov ov oxefews adda
Béoews exer Adyov. TowoiTw bé€ Aoyw Kat vzEP
4 a ?
GOUVaTWY éOTLY emlyelpelv. TOUS 6 Olopevous [7
a > ~ \ / U bs) \ >
92 dely EK THY KaTA TEpicTacw Kpivew TadAnfes und
9 ~ \ , a ” 9 \ /
éx Tov Kata pvow vopobereiv, EAeyov avTOUs META
TOV TavTwy opile, ody Op@vTas OTL Tav TO hat-
voMevov Kat avTiTeploTacw Kat diaeow datverat.
¢ Compare Sext. Emp. Pyrrh. Hyp. ii. 185. “~ The
dogmatists assert that the sceptical arguments against
demonstration are either demonstrative or non-demonstrative.
If the latter, they fail to establish their point [namely, that
there is no such thing as demonstration] ; if the former, the
Sceptics by assuming demonstration confute themselves.”
Bd
IX. 90-92. PYRRHO
and so on ad infinitum ; if out of things indemonstrable,
then, whether all or some or only a single one of
the steps are the subject of doubt, the whole is
indemonstrable.? If you think, they add, that there
are some things w hich need no demonstration, yours
must be a rare intellect, not to see that you must
first have demonstration of the very fact that the
things you refer to carry conviction in themselves.
Nor must we prove that the elements are four from
the fact that the elements are four. Besides, if we
discredit particular demonstrations, we cannot accept
the generalization from them. And in order that
we may know that an argument constitutes a
demonstration, we require a criterion; but again,
in order that we may know that it is a criterion we
require a demonstration; hence both the one and
the other are incomprehensible, since each is referred
to the other. How then are we to grasp the things
which are uncertain, seeing that we know no de-
monstration? For what we wish to ascertain is not
whether things appear to be such and such, but
whether they are so in their essence.
They declared the dogmatic philosophers to be
fools, observing that what is concluded ex hypothest
is properly described not as inquiry but assumption,
and by reasoning of this kind one may even argue
for impossibilities. As for those who think that we
should not judge of truth from surrounding circum-
stances or legislate on the basis of what is found in
nature, these men, they used to say, made themselves
the measure of al] things, and did not see that every
phenomenon appears in a certain disposition and in
a certain reciprocal relation to surrounding circum-
stances. Therefore we must affirm either that all
503
93
94
DIOGENES LAERTIUS
” ~ a > > a € , Nv ? ~ >
nro. yoov mavt adAnb4h pyréov 7 mavTa pevdy. et
>) ” , b] > ~ , / ” XN
6 eva eorw adnby, Tir dtaxpitéov; ovrTe yap
> id \ > ” c ” 2 oA
atcOyce. 7a Kat atoOnoww, wavTwy towv avTH pat-
, ” , \ \ b>] \ ae +
vomevwy, OUTE vonoer Sia THY adTHY aitiav. GaAAy
d€ mapa TavTas els emikpiow SUvapis Ovy OpaTat.
e icy , ‘ be 3 ~
6 obv, daci, wept Twos diaBeBatovpevos atcbyrod
an ~ ip. 2 / \ \ ? ,
vonTov mpoTepov odetAer Tas mept TovToV do€as
KATAOTHGAL’ OL fev yap TavTa, ot dé TavTa avypn-
~ 3 x’ > 2) ~ bh} ~ ~
kaot. det 5 7 Ot atoPynTod 7 vonTrod KpiOAvat.
e 4 \ > A > \ , \
éxatepa de appioPyreitar. ovde Toiwvy duvaTov
A \ b] ~ nN ~ 3 ~ , M
Tas mept aicbyta@v 7 vonray émKpivar do€as: et Te
~ 3 ~
dua THY €v Tals vorjocoL aX amLoTHTEOV TaoW,
> , \ , = “A \ ?
dvaipeOycetar TO péTpov @ SoKel Ta Tavera d.a-
~ ~ > 6] ¢ , v ,
KptBotobar: mav obv toov nynoovTa. Ett, paciv,
¢e ~ ¢e A \ 7 / > Nv ”
0 ovlntav ypiv TO hawosevov mLoTOS EoTW 7 Ov.
> \ o , 3 3 A ef , \
el prev ovv mores é€o7iw, ovdev e€er A€yew mpos
a \
Tov @ daiverar TovvavTiov' ws yap avTos moTOS
b] \ / u 4 \ € > , >
€oTt TO hawvopevov A€ywv, OVTW Kal O EvavTios’ Et
ey \ ] \ > / \ ,
0 dmoTos, Kal avTOS amLoTHOHGETAL TO PaLvopeEVoV
déywv.
/ al b e i > \ ¢€ te
To ze metBov ody taoAnmtéov adnfes vmapxeww.
> \ , \ 9 \ ie 99 \ \ b) \
ov yap mavras TO attTo meifer ovdE TOvSs avbTovs
, , \ \ \ \ 9 \ ¢ ,
ouveyes. ‘ylverat d€ Kal Tapa Ta ExTOS 7 Taverns,
M4 A 4 ~ [2 Bd \ A
mapa To evdokov Tob A€yovTos 7) Tapa TO dpovtt-
50+
IX. 92-94. PYRRHO
things are true or that all things are false. For if
certain things only are true <and others are false>,
how are we to distinguish them? Not by the
senses, where things in the field of sense are in
question, since all these things appear to sense to be
on an equal footing; nor by the mind, for the same
reason. Yet apart from these faculties there is no
other, so far as we can see, to help us to a judgement.
Whoever therefore, they say, would be firmly assured
about anything sensible or intelligible must first
establish the received opinions about it; for some
have refuted one doctrine, others another. But
things must be judged either by the sensible or by
the intelligible, and both are disputed. Therefore
it is impossible to pronounce judgement on opinions
about sensibles or intelligibles ; and if the conflict
in our thoughts compels us to disbelieve every one,
the standard or measure, by which it is held that all
things are exactly determined, will be destroyed, and
we must deem every statement of equal value.
Further, say they, our partner in an inquiry into a
phenomenon is either to be trusted or not. If he
is, he will have nothing to reply to the man to whom
it appears to be the opposite 7; for just as our friend
who describes what appears to him is to be trusted,
so is his opponent. If he is not to be trusted, he
will actually be disbelieved when he describes what
appears to him.
We must not assume that what convinces us is
actually true. Tor the same thing does not convince
every one, nor even the same people always.
Persuasiveness sometimes depends on_ external
circumstances, on the reputation of the speaker,
@ e.g. to be not a serpent, but a coil of rope.
5@S
95
96
DIOGENES LAERTIUS
A vA \ \ e 4 ba! \ \ 7 an
OTLKOV 7) Tapa TO atpvAov 7 mapa TO ovvnbes 7
Tapa TO KeyapLopevov.
a \ 1 A , 2 = ”
Avypovv S€ Kat To Kpityipiov Aoyw Tor@de. HTOL
Ul \ A , vv ov , bd 3 b] >
KEKPLTQL KAL TO KplLTHpLov 7) aKpiTOV eoTw. GAN et
\
plev axpitov €otw, amorov KabéoTnKe Kat Sinuap-
> ~ \ ~ 4 3 \ / a
TnKe TAaANnBots Kat Tod evdous: et SE KEKpLTAL, EV
~ x) if 5)
TOV KATA [LEpOS yEVGETAL KPLVOLLEVWY, WOT GV TO
A
avUTO Kal Kpivew Kal KpivecOat Kal TO KEKpLKOS TO
4 ¢ 3 e / / 3 aA e b wv
Kpitnplov vp eTepov KpLOnceTat KaKeivo U7 aXXov
A ~ \ ~
KQL OUTWS Els aTELpOV. Tpos TH Kal drapwvetobar
TO KpITHplov, THY pev Tov avOpwmov KpiTHpLov
Ss / ~ A 4 b) / wy \
evar AeyovTwrv, Tav dé Tas atobynces, aAAwY Tov
‘ A
Adyov, éviwy tHhv KatadnzTiKHY PavTaciayv. Kat
¢€ \ ” A A oN a \ \
6 pev avOpwrros Kal mpos adrov diapwvret Kal mpos
A ” e a > ~ / if, \
tous dAdous, ws diAov ék TaV diaddpwv vopwv Kal
edav. at & alcbjces pevdovrar, 6 d€ Adyos bia-
A U “A
dwvos. 7 8€ KatadnnTiKn gdavTacia v0 vou
KpiveTat Kal 6 vols TrotKiAws TpeTETAL. aAyvwoToOV
> > \ / \ A “a ¢ > 4
obv €aTt TO KpiTnpLov Kat dia TOTO 7 adAnfera.
Xnpetov 7’ odK elvart el yap earl, pact, onpetov,
” 3 , b “ , > a] \ A Ss
nro. atcOnrov eotw 4 vonTov atofyTov pev ovv
9 ” b] A \ 3 A , 3 \ \
ovK €or, emel TO aicOynTov Kowov é€att, TO dé
~ \ 3 \ ~
onpetov tdvov. Kal TO pev atobnrov TaV KaTa dta-
~ ~ ,
dhopav, TO 5€ onpetov 7Hv mpos TL. vonTov 8° ovK
” b) ‘ ‘ A ’ } U 3
€OTW, ETEL TO VONTOV HTOL Pawopevov eaTL Pawo-
4 wv 3 \ 3 ~ av > \ / a“
pevov 7 adavés afavots 4 adaves Pawopevov 7
/ 3 ~ 3 \ ‘ 4 3 / 3
hawdpevov adavods: oddev 5€ TovTwY €aTiv' OvK
500
IX. 94-96. PYRRHO
on his ability as a thinker or his artfulness, on the
familiarity or the pleasantness of the topic.
Again, they would destroy the criterion by
reasoning of this kind. Lven the criterion has either
Ween, critically determined or not. “If it has not,
it is definitely untrustworthy, and in its purpose of
distinguishing is no more true than false. If it has,
it will belong to the class of particular judgements,
so that one and the same thing determines and is
determined, and the criterion which has determined
will have to be determined by another, that other
by another, and so on ad infinitum. In addition to
this there is disagreement as to the criterion, some
holding that man is the criterion, while for some it
is the senses, for others reason, for others the
apprehensive presentation. Now man _ disagrees
with man and with himself, as is shown by differences
of laws and customs. ‘The senses deceive, and reason
says different things. Finally, the apprehensive
presentation is judged by the mind, and the mind
itself changes in various ways. Hence the criterion
is unknowable, and consequently truth also.
They deny, too, that there is such a thing as a
sign. If there is, they say, it must either be sensible
or intelligible. Now it is not sensible, because what
is sensible is a common attribute, whereas a sign
is a particular thing. Again, the sensible is one of
the things which exist by way of difference, while
the sign belongs to the category of relative. Nor
is a sign an object of thought, for objects of thought
are of four kinds, apparent judgements on things
apparent, non-apparent judgements on things non-
apparent, non-apparent on apparent, or apparent
on non-apparent ; and a sign is none of these, so
507
97
98
DIOGENES LAERTIUS
” 3 > \ A / > /
dp e€oTlt onelov. dawopevov péev otv Pawopevov
Y >] \ \ A /
ovK €o7W, Emel TO Hhaiwopevov ov SEtTaL ON[ELOV:
=) A 3 > ~ 9 ” ? \ A /
adaves 5° adavots ovK €or, ene Set haivecbar
\ b] / ¢e / 2 \ \
TO exkadumTopevov Ud Twos: adaves de Pawo-
4 >] {2 i “a , \ Cae
pevov od Svvarat, Kalote Set haiveobar To EeTEpw
/ 2 \ / ae
mapéfov adopuiyv Katadrnbews: dawduevov 6 aga-
~ Y 7 A A ~ / \
vots oUK E€OTLV, OTL TO ONLELOY TAY TpOS TL OV GVY-
?, ? , a e 9 a \
KkataAapPavecbar odeiter TH oO} EoTL ONpeEtov, TO
\ s ” ? \ ” ~ > ue v
d€ ji) EoTW. ovddev dpa TOV adjAwy av Katadap-
f ‘ ‘ ~ / ‘ Y
Bavoito: dua yap T@v onpetwv Aéyerar Ta adynAa
?
KataAapPavecbar.
9 ~ A \ ” es A v ~ /
Avatpotot d€ TO aitiov Wde* TO aiTLov TV TpOS
Y \ \ 4 3 / \ A /
Tl €oTL* TPOS yap TO aiTLAaTOV €oTL* TA OE MPOS TL
~ ? > yy \ A Y >
émivoeirar pLovov, Uapye. 5° oU- Kal TO aiTLtov ovV
? a d+ KH , ? \ ” > \ wo 3 ,
€mlWootT GV [LOVOV, Emel EliTEp eoTlV alTLov, opetAet
\ a ’ 9 ‘ a ”
€xew TO ov A€yeTat alTLov, EmrEL OVK EOTAL ALTLOV.
\ @ e / \ / ~ \ “a U
KQL WOTTEP O TAT, 1) TAapoVToS TOU mpos oO A€yeTat
a“ Y] ‘ ‘ \ Y
TATHP, OVK av Eeln TATHpP, OVTWOL Kal TO ALTLOV* OU
, A “A aA f + \
mapeatt S€ mpos 6 voeirat TO alTLov: ovTE yap YeE-
” \ 4 > wD ? v7 9 9 \ ”
veats oUTE PUopa ovr’ GAAo 71° OUK ap EoTL aiTLoV.
‘ > Y Uy ~ 4 4 bd]
KGL [LnV EL EOTLW QLTLOV, NTOL GMa GwWMaTOS EOTLV
> f \ \ A
aiTiov 7) aouwpatov aowuatouv: ovdev de TOvTWV"
Mo Jock y = \ >
ovK dp éoTlW aitiov. o@pa pev ovv owpatos
xv f > U 3 / A \
ovK av ein alTLov, emeimEep appoTEepa THY aUTHV
Yj \ >
éxyer dvow. Kal ef TO ETEpov attiov AéyeTae Trap
¢ This conclusion would debar us from all extension of
knowledge beyond what is apparent here and now ; whereas
the dogmatists permit us from such facts to advance to what
is not immediately evident, the realm of the unknown or
as yet unascertained (&67Xor).
508
IX. 96-98. PYRRHO
that there is nu such thing as a sign. <A sign is not
~ apparent on apparent, for what is apparent needs
no sign; nor is it non-apparent on non-apparent,
for what is revealed by something must needs
appear ; nor is it non-apparent on apparent, for that
which is to afford the means of apprehending some-
thing else must itself be apparent ; nor, lastly. is it
apparent on non-apparent, because the sign, being
relative, must be apprehended along with that of
which it is the sign, which is not here the case.
It follows that nothing uncertain can be apprehended ;
for it is through signs that uncertain things are said
to be apprehended.*
Causes, too, they destroy in this way. A cause
is something relative ; for it is relative to what can
be caused, namely, the effect. But things which are
relative are merely objects of thought and have no
substantial existence. Therefore a cause can only
be an object of thought; inasmuch as, if it be a
cause, it must bring with it that of which it is said
to be the cause, otherwise it will not be a cause.
Just as a father, in the absence of that in relation
to which he is called father, will not be a father,
so too with a cause. But that in relation to which
the cause is thought of, namely the effect, is not
present ; for there is no coming into being or passing
away or any other process: therefore there is no
such thing as cause.-Furthermore, if there is a
cause, either bodies are the cause of bodies, or things
incorporeal of things incorporeal: but neither is the
case; therefore there is no such thing as cause.
Body in fact could not be the cause of body, inasmuch
as both have the same nature. And if either is
509
DIOGENES LAERTIUS
i > \ ~ a
OooV €oTL GWpa, Kat TO AoLTOV, CHa ov, atTLov
Va a 2 9 , 27 ”
99 yevyceTar. KoWwas 6° aydhoTtépwv aitiwy dovTwr,
b] \ ” \ / > a > 3 /
ovdev €oTal TO TaGVoV. aawpatov 5 daowpaTouv
) vA wv ” \ \ 9 \ / > / \
OUK av ety aitiov dLa TOV adTov Adyov' dowpaTov Se
/ b>) ” > \ 9 \ > ye
TWUATOS OUK EOTLV alTLOV, Emel OvdEV ATWLATOV
aA ~ aA > ? Y
TOLEL O@pa. capa 6 acwpatov ovK av Eln alTLoV,
ee A 4 ~ 7 a > 4 Ss
OTL TO YEvojLevov THS TAaGYOVENS VAns OdeiAet Eivat:
\ \ Ud \ \ a > 9939 =N € /
pndev de macyov Sa TO aowpatov eivat odd’ av UT
, 4 *
TWOS YEVOLTO* OVK EGTL TOLVUY aiTLOV. @ GuVvELo-
Ud A > 7 7) \ ~ U 3 Ud
ayeTal TO avuTOOTAaTOUS eivat Tas THY OAWV apxas’
aA A Ss 4 “A ~
det yap eval Te TO TOLOdY Kal Spav.
“AAA \ \ 10 \ 4 4 9 \ \ bg
a [nV OVE KivNais EOTL’ TO yap KLVOUpLEVOV
, > o ? , ms 5 e \ oo» \
NTOL EV G) EOTL TOTW KLWELTAL HY EV @ [Ly EOTW* KAL
> e , 5 , 3 a 9 o 5 9 ”
Ev @ Lev EOTL TOTTW OU KIWEtTaL, EV @ O OUK EOTLY
~ 4 >
ovoe KivetTal’ ODK EGTW Ov KiVNOLS.
> 4 \ \ Ul Uy U2 Ud
100 ‘“Avijpovv de kal uabyow. eimep, pact, didacKe-
/ SY) \ nv “~ iy , “ \ , on
TQL TL, YTOL TO OV TH eEtvat SidaoKETaL 7H TO [Ly OV
“~ \ > ” \ A “ “A i 7
T® poy elvar. ovre d€ TO Ov TH eEivat SidaoKETAL
e \ “~ A 7 “~ / \
—n yap Tov ovTwy gvois aot gaiveTar Kal
Y \ \ \ ~ \ v “~ \
VWWOKETAL—OUTE TO [LY OV TH LLY OVTL’ TH ‘yap
/ 4 > \ \ 7
pn ovTe otdev oupBeBynKev, war ode TO d10a-
oKxeobau.
b] \ \ ul 4 > 4 a X A av
Ovdse pnv yeveois ear, Paciv. ovTE yap TO Ov
, ” , v \ \ 29Q\ \ e ?
yiveTal, €GTL Yap, OUTE TO [47) OV, OUdE yap DpEeaTHKE:
510
IX 98-100. PYRRHO
ealled a cause in so far as it is a body, the other,
being a body, will become a cause. But if both be
alike causes, there will be nothing to be acted upon
Nor can an incorporeal thing be the cause of an
incorporeal thing, for the same reason. And a thing
incorporeal cannot be the cause of a body, since
nothing incorporeal creates anything corporeal. And,
lastly, a body cannot be the cause of anything
incorporeal, because what is produced must be of
the material operated upon ; but if it is not operated
upon because it is incorporeal, it cannot be produced
by anything whatever. Therefore there is no such
thing as a cause. A corollary to this is their state-
ment that the first principles of the universe have
no real existence ; for in that case something must
have been there to create and act.
Furthermore there is no motion; for that which
moves moves either in the place where it is or in a
place where it is not. But it cannot move in the
place where it is, still less in any place where it
iseemot.lherefore there is mo such thing .as
motion.
They used also to deny the possibility of learning.
If anything is taught, they say, either the existent
is taught through its existence or the non-existent
through its non-existence. But the existent is not
taught through its existence, for the nature of
existing things is apparent to and recognized by all ;
nor is the non-existent taught through the non-
existent, for with the non-existent nothing is ever
done, so that it cannot be taught to anyone.
Nor, say they, is there any coming into being.
For that which is does not come into being, since
it zs; nor yet that which is not, for it has no sub-
511
101
102
DIOGENES LAERTIUS
\ \ \ >
To de pn vhecTws pd’ dv ovde TO yivecBat
EUTUXNKE.
Duce: te un elvar ayafov 7 KaKov: et yap TI
> 4 3 Ac ‘ / ~ > / > \
eoTe pucer ayaboy Kal KaKov, maaw ddeirer ayabov
n \ (¢ f ¢ ~
7 KAKOV UiapxELV, WaTEep 7 XLwWY maoL WuxpoV’
> 7
Kowov 6 ovdev mavTwv ayabov 7 KaKdv éoTW* OUK
> A lo
apa eoTi dvae ayalov 7 Kakdv. row yap may
\ e / , ¢ f 3 \ vA >? A
TO UTO Twos do€alopevov pytéov ayabov 7 ov av"
Kal 7Gv pev ov pyTeov, eel TO adTo Ud Ov jpeEV
) f > / e ¢€ € \ € \ > /
o€alerar ayaldv, ws ndovi two °EmKovpovu-
ej? © A iL c 9 > / 4
th od b€ Kakov, U7 “Avticbévovs. ovpBrnoerat
Tolvuy TO avTo ayabov 7° elvar Kat KaKov. ef 0
> “~ / \ e , , > /
od wav A€éyouev TO bro Twos do€alouevov ayalor,
dejoer nuds duaxpivery tas dd€as: omep ovK
> / , > \ A > / A /
evoexomevov €oTe Sta THY tooobéveravy THY Aoywv.
ayvwotov ovv To ptoe ayalov.
"Eore 6€ Kal Tov OAov THS GUVaywyhns avTaV
~ “~ “A /
Tpomov auvideiy ek THY aTtoAcrdOecodv ovvTagewr.
> \ \ A ¢ A OA 3 fe ¢€ 4
abros ev yap o IIvppwv oddev azréAiTrev, ot wevTot
f r) A f \ > ‘O \ N
cuviBers atdtrod Tiuwy kat Aweatdnuos cat Nov-
pnvios Kal Navowddvyns Kat addou rovodroe.
e , ry \
Ois avrireyovtes of SoypaTiKot Pacw avTous
/ >) o A
kataAapBavecfar Kat doypatilew’ ev w yap
~ \ \ b)
doxotor dteréyyew KatadapBavovTat’ Kat yap ev
“A “A , \ A
T® avT@ Kparvvovor Kal dSoypariCover. Kal yap
4 ‘ de C.iGh \ \ Ao ro
ore act pnoev opite Kat mravtt Aoyw Aoyov
aA ~ Cf \
avrikeiabat, atta Tatra Kal dpilovrar Kat doy-
/ \ “a > f Il \ \ &
103 watilovor. mpos ovs amoKpiwovTat, llept ev wv
ag 77.
IX. 100-103. PYRRHO
stantial existence, and that which is neither sub-
stantial nor existent cannot have had the chance of
coming into being either.
There is nothing good or bad by nature, for if
there is anything good or bad by nature, it must
be good or bad for all persons alike, Just as snow is
cold to all. But there is no good or bad which is
such to all persons in common; therefore there is
no such thing as good or bad by nature. For either
all that is thought good by anyone whatever must
be called good, or not all. Certainly all cannot be so
called ; since one and the same thing is thought good
by one person and bad by another ; for instance, Epi-
curus thought pleasure good and Antisthenes thought
it bad; thus on our supposition it will follow that
the same thing is both good and bad. But if we say
that not all that anyone thinks good is good, we shall
have to judge the different opinions ; and this is im-
possible because of the equal validity of opposing argu-
ments. Therefore the good by nature is unknowable.
The whole of their mode of inference can be
gathered from their extant treatises. Pyrrho himself,
indeed, left no writings, but his associates Timon,
Aenesidemus, Numenius and Nausiphanes did ; and
others as well.
The dogmatists answer them by declaring that
the Sceptics themselves do apprehend and dogmatize ;
for when they are thought to be refuting their
hardest they do apprehend, for at the very same
time they are asseverating and dogmatizing. Thus
even when they declare that they determine nothing,
and that to every argument there is an opposite
argument, they are actually determining these very
points and dogmatizing.* The others reply, ‘“ We
VOL. II ON) 513
104
105
DIOGENES LAERTIUS
ws avOpwrrot maoXoper, dpodoyobpev: Kal yap OTL
7HEpa €ort Kal oTt C@pev Kat adda mroMa, TOV
ev T@ Biw datvopevwv OvaywwoKoper: mept 0 wv
of SoypariKol diaBeBarobyrat TO Aoyy, Papevot
kateAnooat, TeEpt TOUT OV énéxopev ws aonAwy,
}ova, d€ ta maby YVOCKOpLEV. TO pev yap ott
opapev opodoyobpev KaL 70 OTL TOOE voobpev
ywockoper, 7s 8° op@pev 7 THs vootpev ayvoov-
pev’ Kal ort Toe AevKoV paiverar Suny NpLariKkas
A€yoper, od dtaPeBarovpevor Ort Kal ovTws eort.
mepl O€ Tis Ovdev opilw puis Kat Tov Opotwy
A€yopev ws ov Soyparwv: od yap ela. Opo.a 7@
Aéyew 6 OTt aparpoerors €oTW 6 KOGpLOoS. ada yap
TO prev adndov, at d efopodoynoers elol. EV @
ovv Aéyopev pnoev opie, od’ avro ToOTO dpilopev.
IlaAw ob SoypariKot dacw Kal TOV Biov adrous
avaupeiv, ev ® mavT’ exBaddovow ef av O Bios
ouvéornKev. ot d€ PevdsecVai daow adrovs: od yap
TO Opav avatpeiv, adja TO THs opdv ayvoeiv. Kal
yap TO dawopevov tiWéueba, ody ws Kal ToLod-
TOV OV. Kal OTL TO Top Kalet atoGavopeba.: El dé
pvow exee KAVOTLKTY eméyopev. Kal OTL KWElTat
Tus Breropev, Kal ore PUetperar’ - mOs b€ Tada
yiverau ovx ioev. pLovov ovv, daaiv, avOiarayeba
mpos Ta Tapuplarapeva Tots dawopevors adnda.
Kal yap OTE THV ElKOva efoxas Aéyopev EXE, TO
dawopevov dtacadobpev’ OTav O° elmwpev fy EXEL
auTyy e€oxas, ovKEeTL O haivetat, ETepov de A€yoper*
1 gopetrat coni. Apelt.
@ 7.e. all we know is that we feel. Cf. supra, ii. § 92.
§ 74.
514
IX. 103-105. PYRRHO
confess to human weaknesses ; for we recognize that
it is day and that we are alive, and many other
apparent facts in life ; but with regard to the things
about which our opponents argue so_ positively,
claiming to have definitely apprehended them, we
suspend our judgement because they are not certain,
and confine knowledge to our impressions,?_ Tor we
admit that we see, and we recognize that we think
this or that, but how we see or how we think we
know not. And we say in conversation that a
certain thing appears white, but we are not positive
that it really is white. As to our ‘We determine
nothing ’ and the like,? we use the expressions in
an undogmatic sense, for they are not like the
assertion that the world is spherical. Indeed the
latter statement is not certain, but the others are
mere admissions. Thus in saying ‘We determine
nothing, we are not determining even that.”
Again, the dogmatic philosophers maintain that
the Sceptics do away with life itself, in that they
reject all that life consists in. The others say this
is false, for they do not deny that we see ; they only
say that they do not know how we see, “‘ We admit
the apparent fact,’ say they, “ without admitting
that it really is what it appears to be.” We also
perceive that fire burns; as to whether it is its
nature to burn, we suspend our judgement. We see
that a man moves, and that he perishes; how it
happens we do not know. We merely object to
accepting the unknown substance behind phenomena.
When we say a picture has projections, we are
describing what_is apparent; but if we say that it
has no projections, we are then speaking, not of
what is apparent, but of something else. This is
106
107 7
DIOGENES LAERTIUS
obev Kal 0 Tite &v Th T1dbeovi Pye tay exBeBr-
Kévar THY ovvyPerav. Kat ev Tots “Ivdaduots ovTw
déyet,
ara To hawopevov TavTn abever odsmrep av EXO.
Kat ev tots Ilept atcbyjcewv dyno, “ ro péAu ore
€ott yAvKd od TiOnp, TO 8 OTe hatveTat dpodoya.””
Kat Atvecidnpos ev T@ Tpwrw Tov Iluppwretwv
Aoywy ovdev dyaw opilew Tov Ilvppwva Soypatinas
dua THY avTiAoytav, Tois de Pawopevors axodovbeiv.
rauTa be r€yer Kav TB Kara codpias Kav TO Tepe
Cntncews. adda Kat ZLebeis 6 Aiveotdjpou yveopu-
jlos ev TH Tepe OuTT OV Joya kat “Avrioxos 6
Aaodixeds Kal “AseMGs ev TH “Aypinmg TEace
Ta hawopeva pova. EoTW OvV KpuT7piov Kara
TOUS OKETTLKOUS TO pawopevor, ws Kat Alveoi-
dnjL0s pnow: ouTw O€ Kat "Exrixoupos. Anpokpiros
d€ pnoev etva TOaV parvopevay, Ta O€ pn elvar.
Tpos TobTo TO KpuT7pLov TeV Pawopevan ot doy-
paruot hacw oTl OT aro 7@v aUvT av Oudopor
TpoominTovar pavraciat, ws ato Tov muUpyou 7
aTpoyyvAov 7 TET Tpaywvou, O OKEMTLKOS El pev
ovdeTépav mpoxpwet, am paxrTncer: el 0€ TH eTEpa
KaTaKoAovOnoe:, OUKETL TO taoabeves, pact, Tots
pawopevors dmoducet. mpos ous ot oKEmTLKOL
paow OTL OTE TMpooTimTOVOW adAoiae pavraciat,
éxatépas éepotuev datvecbar: Kat dua Todro Ta.
pawwopeva Trevar ore paiverar. Téhos d€ ol
oKkemTiKOL dace THY EeTOXHV, 7 OKLGS TPOTTOV eET-
o Hr, GQgie
> j,e. the one has as much right to be called an appearance
as the other.
516
IX. 105-107, PYRRHO
what makes Timon say in his Python that he has
not gone outside what is customary. And again in
the Conceits he Sagisi* :
But the apparent is omnipotent wherever it goes ;
and in his work On the Senses, ‘‘ I do not lay it down
that honey is sweet, but I admit that it appears
to be so.”
Aenesidemus too in the first book of his Pyrrhonean
Discourses says that Pyrrho determines nothing
dogmatically, because of the possibility of con-
tradiction, but guides himself by apparent facts.
Aenesidemus says the same in his works Agaznst
Wisdom and On Inquiry. Furthermore Zeuxis, the
friend of Aenesidemus, in his work Ox Two-sided
Arguments, Antiochus of Laodicea, and Apellas in
his Agrippa all hold to phenomena alone. Therefore
the apparent is the Sceptic’s criterion, as indeed
Aenesidemus says ; and so does Epicurus. Demo-
critus, however, denied that any apparent fact
Gould be a criterion; indeed he denied the very
existence of the apparent. Against this criterion
of appearances the dogmatic philosophers urge that,
when the same appearances produce in us different
impressions, e.g. a round or square tower, the Sceptic,
unless he gives the preference to one or other, will
be unable to take any course ; if on the other hand,
say they, he follows either view, he is then no longer
allowing equal value to all apparent facts. The
Sceptics reply that, when different impressions are
produced, they must both be said to appear ®; for
things which are apparent are so called because
they appear. The end to be realized they hold to
be suspension of judgement, which brings with it
ait
DIOGENES LAERTIUS
A ¢ 3 4 @ oe A \
akoAovle? 7 atapagia, ws pPacw ot TE TeEpt TOV
4 \ > / ” 1 A 7QO9 ¢ 4
108 Liuwva Kai Aiveotdnuov: ovre’ yap Tad’ EAovpeBa
n Tatra dev€ducba doa mept Huds ect: Ta 6 Goa
~ La
TEplt Nas ovK eat, GAAa Kat avayKny, ov duva-
~ A ~ A
ucla devyew, ws TO mewhv Kat dubjv Kal adyetv:
\ a ~
ovK eaTtt. yap Adyw mepiedcivy tadTa. AeyovTwy
dé Tav SoypatiKav ws dSuvycetat Body oO oKeT-
\ A
TUKOS pn phevywv TO, et KeAevalein, Kpeoupyetv
TOV Tatépa, Paciv ol oKemTiKOL ws duVHoETAL
Buty <wore> * * wept Ta doypaTiK@v CntHoewv
eméxew, ov Trept TOV BiwTtkOv Kal THPHTLKmYV.
WoTe Kal aipovpeda te Kata THY ovvnDeLay Kat
devyouev Kal vouois ypwueba. twes d€ Kal THY
> , BJ 4 \ / 4 > a
amdGevav, dAAow b€ THv mpadtyTa TédAos etmeiv
pact TOUS OKETTLKOUS.
Ked. 8’. TIMQN
109 AmodAAwvidns 6 Nuxaeds 6 map yudv ev TO
4 ~ 3 \ U e / “a
mpwTw tav Kis tovs LirAdovs varopvypate, a
a U U ‘ \ U
mpoodwrvet TiBepiw Katoapr, dyct tov Tiwwva
eivau maTpos ev Tyuapyov, DAractov b€é TO yévos:
véov b€ Katadredfévra yopevew, EeTetTa KaTa-
1 obre] a’rol coni. Apelt.
@ Ta 6’ 60a wepi nas ovx éoriv, AANA KaT’ avayKyY, ov
duvdpeba gpevyew. This is explained by Sext. Emp. Pyrrh.
Hyp. i. 29 dxretcOal gpapyev (sc. Tov oKemrixdv) Ud TOY KaT-
nvaykacpévww : ‘* For we admit that we feel cold, that we are
thirsty,’’ etc.
> i.e. a calm, the opposite of an excitable, temperament :
cf. Plato, Lys. 211 © mpdws exw.
¢'(Q map yuav. Reiske took this to mean “ my fellow-
citizen,” 0 7%s huerépas wé\ews. Hence Usener inferred that
Nicias of Nicaea was the author here used by D. L.; but
O18
iX. 107-109. PYRRHO—TIMON
tranquillity like its shadow: so Timon and Aenesi-
demus declare. For in matters which are for us to
decide we shall neither choose this nor shrink from
that; and things which are not for us to decide
but happen of necessity, such as hunger, thirst and
pain, we cannot escape,? for they are not to be
removed by force of reason. And when the dog-
matists argue that he may thus live in such a frame
of mind that he would not shrink from killing and
eating his own father if ordered to do so, the Sceptic
replies that he will be able so to live as to suspend
his judgement in cases where it is a question of
arriving at the truth, but not in matters of life and
the taking of precautions. Accordingly we may
choose a thing or shrink from a thing by habit and
may observe rules and customs. According to some
authorities the end proposed by the Sceptics is
insensibility ; according to others, gentleness.®
CuapTrer 12. TIMON (c. 320-230 B.c.)
Timon, says our® Apollonides of Nicaea in the
first book of his commentaries On the Silli, which
he dedicated to Tiberius Caesar, was the son of
Timarchus and a native of Phlius. Losing his parents
when young, he became a stage-dancer, but later
nothing that we know of this Nicias tends to confirm such
a conjecture. In favour of the translation adopted by
most scholars it may be urged that Strabo calls the Stoics
oi nuérepo, just as Cicero calls the Academics “ nostri.”
Even if we accept this meaning, ‘‘ a Sceptic like myself,” a
further subtlety arises. Is D. L. here speaking in his own
person or has he merely transcribed 6 rap’ yudv from a
monograph of a Sceptic? Something may be urged on
either side; for reasons given in Introd. p. xiii, the former
conjecture seems somewhat more probable.
519
110
111
DIOGENES LAERTIUS
yrovra amodnpjoar eis Méyapa mpos UttAmwva:
KaKeiv ouvdiarpiipavra avs evravehOetv oikade
Kal Yip. cira m™pos IIvppwva ets “HAw dro -
qpAjoa pera Tijs yovarKos KaKEl Svar piBew EWS
avTa@ Traides eyevovTo, cy TOV pev mpeoBurepov
EdvOov exddrece Kal la puny cdidage Kal duddoxov
Tob Biov Karédime. 6 6 eMoytnos WY, Ws Kal
LwTiwy ev TH evdekaTw Pnoiv. amopa@v pevTor
~ b) A ? \ e ? \ A
Tpopa@v amhpev ets tov “EAAjomovrov Kat TH
IIpomovrida: ev Xadkyndou te oodiorevwv emt
mA€ov amrodoyjns n€wwOn: evredbév Te mropicapevos
amjpev eis ‘“AOnvas, Kaket duerpiBe prexpe Kal
a ?\ 7 / ? 7 ?
teAcuThs, oAlyov xpovov eis OnBas dradpapwv.
e) ? \ Wad / ~ a \
eyvwobn de kat “Avtiyovw 7T@ Baotre? kat IIrode-
/ “~ / e ? \ ? aA 97
paiw Ta DiradéAdw, ws atdras €v Tots tapPots
QUTG) [LapTupeEl.
"Hy dé, dyow 6 ’Avtiyovos, kat diAomoTns Kat
? \ a / ? a ?
ATO TOV prrocopaw el oyoAalou TOMpaTa ovV-
éypage Kal E77 kal Tpaywotas Kal caTupous
Kal OpapaTa Kwpika TpudKovTa., Ta O€ TpaytKa
e€jxovta, atAAous te Kal KWwaidouvs. éperat
9 an A ? / 2 > ~ ,
avTod Kal Katadoydadnv BiBAia eis em@v TeivovTa
t if e \ > / e ?
pupiadas v0, wmv Kat “Avtiyovos o Kapvortos
ge avayeypadws atdtob Kat avTos Tov
Biov. v 6€ otAAwy tpia éotiv, ev ois ws av
OKETITLKOS << mavtas Aovopet Kat ovhhaiver TOUS
SoypatiKovs ev Trapwotas el0eL. WV 70 Lev m™p@Tov
avrooinynTov exer THY Epnvetav, TO dE devTEpov
Kal Tpitov ev diaddyou oxnpatt. aiverat yooy
3 4 _ 4 4 ? A e /
avakpivwv =evopavny TOV Kodogamov TEpl €Ka-
oTwv, 6 0 avT@ Ounyoupevos €or.’ Kal ev ev TO
\ Font 4
devTepw TEpl TMV apyatoTépwr, ev dE TH TPITW
520
IX. 109-111. TIMON
took a dislike to that pursuit and went abroad to
Megara to stay with Stilpo; then after some time
he returned home and married. After that he went
to Pyrrho at Elis with his wife, and lived there until
his children were born ; the elder of these he called
Xanthus, taught him medicine, and made him his
heir. This son was a man of high repute, as we
learn from Sotion in his eleventh book. Timon, how-
ever, found himself without means of support and
sailed to the Hellespont and Propontis. Living now
at Chalcedon as a sophist, he increased his reputation
still further and, having made his fortune, went to
Athens, where he lived until his death, except for a
short period which he spent at Thebes. He was
known to King Antigonus and to Ptolemy Phil-
adelphus, as his own iambics @ testify.
He was, according to Antigonus, fond of wine, and
in the time that he could spare from philosophy
he used to write poems. These included epics,
tragedies, satyric dramas, thirty comedies and sixty
tragedies, besides sz/lz (lampoons) and _ obscene
poems. There are also reputed works of his extend-
ing to twenty thousand verses which are mentioned
by Antigonus of Carystus, who also wrote his life.
There are three sll: in which, from his point of view
as a Sceptic, he abuses every one and lampoons the
dogmatic philosophers, using the form of parody.
In the first he speaks in the first person throughout,
the second and third are in the form of dialogues ;
for he represents himself as questioning Xenophanes
of Colophon about each philosopher in turn, while
Xenophanes answers him; in the second he speaks
of the more ancient philosophers, in the third of the
¢ Possibly the proem of the Silla.
524
DIOGENES LAERTIUS
Tept TOV vaoTépwr: dev dr adT@ Twes Kat ’Ent-
112 Aoyov eméypayay. TO 0€ Tpc@oTov TavTa TEpLExel
mpayyara, Any © OTL LovoT*pdawTTds EOTW 7 TrotNatS*
OpXT d€ atT@ ie
EomeTe viv ot Coot ToAUTpaypoves €oTE Gop.oTat.
"EreAcdtnoe 8° eyyds era@y eveviKovTa, ws
dyow 6 “Avtiyovos Kal Lwriwy év TH evdexaTw.
Totrov éyw Kal érepddbaduov yKovoa, emet Kal
avros atrov KixAwma éxdAe. yéyove Kal eT<pos
Tiwwy o puodvO perros.
‘0 6° obv prrdcopos Kal pireKnmos Hv opodpa
Kat idvompaypev, WS Kal ‘Avriyovos pyor. oyos
yoov etrrety “Tepeovupov TOV TE PUTATHTUKOV eT
atrov, “ “Os Tapa Tots LKvlaus Kal ot hevyovTes
rogevouet Kal ot OwwKovTes, ovTw TOV pirooopuv
ot pev dSuwKovrTes Onpaor TOUS palnras, ot be
PevyovTes, kabamep Kal O Tiwav.”
113 "Hy 6€ Kat ofvs voRoar Kat SvapuKrypioas:
piroypappardos Te Kal Tots aowntais pudous
ypaibat tkavos Kat Spapara ovvovaTlevac. [eT -
editdou b€é TV Tpaywoudy "AreEavdpw Kat ‘Oprpe.
FopuBovpevos Q imo tov Depamraway Kal KUVOV
emotes pundev, amrovdalwry rept TO Tpewacew.
pact d€ Kal "A patov mubéaba avrob mos THY
‘Opmpov Toinow achady KTHOGLTO, Tov de etrrety,
el Tots apxatots dvteypapous evTuyxdvor KaL pL)
tots dn SuwpAwyevors.” ElKH Te adT@ EKetTO Ta
Pe ee.
> Diels regards the passage from xal én, § 110, down to
Tinwy 6 pucdvOpwros, § 112, as an insertion, disturbing the
symmetry of the materials derived from Antigonus of
Carystus.
a2
PA! 1102113. TiIMON
later, which is why some have entitled it the Epilogue.
The first deals with the same subjects, except that
the poem is a monologue. It begins as follows ¢ :
Ye sophists, ye inquisitives, come ! follow!
He died at the age of nearly ninety, so we learn
from Antigonus and from Sotion in his eleventh
book. I have heard that he had only one eye;
indeed he used to call himself a Cyclops. There
was another Timon, the misanthrope.®
Now this philosopher, according to Antigonus, was
very fond of gardens and preferred to mind his own
affairs. At all events there is a story that Hieronymus
the Peripatetic said of him, ‘Just as with the
Scythians those who are in flight shoot as well as
those who pursue, so, among philosophers, some
catch their disciples by pursuing them, some by
fleeing from them, as for instance Timon.”’
He was quick to perceive anything and to turn up
his nose in scorn; he was fond of writing and at all
times good at sketching plots for poets and collaborat-
ing in dramas. He used to give the dramatists Alex-
ander and Homer materials for their tragedies.© When
disturbed by maidservants and dogs, he would stop
writing, his earnest desire being to maintain tran-
quillity. Aratus is said to have asked him how he
could obtain a trustworthy text of Homer, to which
he replied, “ You can, if you get hold of the ancient
copies, and not the corrected copies of our day.”
He used to let his own poems lie about, sometimes
¢ 7.e. he collaborated with these two tragic poets, Alex-
ander the Aetolian and Homer of Byzantium, partly by
furnishing them with plots, partly by handing over scenes
from unpublished plays of his own, or other similar material.
523
114
115
DIOGENES LAERTIUS
7 Se e / a \ 3
ToLnpata, evioTe yutBpwra: wote Kal Zwavpw
~ \
TO pryrope avaywwoKovTa TL emuTudirrew Kat
Kara To emeAOov Suef vevac- e\fovra ae ep jproeias,
OUTWS evpetv TO améoTacpLa Téws dyvoobyra.
TogovTov nv adiadopos. aAAa Kal evpous * ws
? b) ~ a \ b] b>) \ > /
pnd’ apiorav ovyywpetv. daci 6 adbrov “Apxeci-
Aaov Veacapevov d1a TOV Kepxwruv tovra, etmety,
6¢ / \\ “~ ot e a ¢e > 3 >)
Ti ov detpo, evlarep nets ot eAevGepor;
4 \ ? ,
auvexes Te emAéyery etwer mpos Tovs Tas atoOyoets
> 3 ~ ~ ~ ,
[eT EmuLAapTUpOoYTOS TOU vod eyKplvovTas,
cuvnbev *Atrayds te kat Novpjuos.
etwhe: d€ Kal zratlew rTovadra. mpos ovv Tov
Oavualovra aavra édy, “ri & ov Bavualers ore
” / 7; bd Ae i] > ?
Tpels ovTes TETTApPAs EXOpLEV doffaduovs;’’ Hv 6
avros TE erepopladuos Kal O Atocxoupidns poaby-
TIS avTOD, Kal O _Tpos ov eAeyev 0B vytis. epwrn els
Sé 708? bad Tod “ApxeotAdov dua TL Tmapetn eK
OnPadv, edn, “ Ww studs avamemTapévovs opav
<4 \ / > la ?
yeAd. ouws de Kallantouevos “ApxectAaov ev
Tots otAAous emivexev adTov ev TH ETLypadopevw
"ApkeotAdov trepioeimvw.
Tovrov diddoxos, ws pev Myvddoros not,
/ 3 / 3 A / Cc > A iA ? A
yeyovev oddeis, adda dtéAuev 7) aywyn ews adTnV
IIroXenatos 6 Kupnvaios avextnoato. ws 8 “Inmo-
ye pn i
Boros dyot Kat Lwriwv, dujxovaav adrod Atoo-
/ , o axa. .2 ‘(p/ \
Koupions Kumpios Kat Nixddoxos ‘Pddios Kat
Etvdpavwp Xedeveeds [[patidAous 7’ amo Tpwaddos,
2 Similar carelessness is recorded of Lamartine.
® Usually explained, after Diogenianus, of two notorious
thieves, Attagas the Thessalian and Numenius the Corinthian.
There may, however, be a sly hit at Pyrrho’s disciple
524
PX! 124-115. TIMON
half eaten away. Hence, when he came to read parts
of them to Zopyrus the orator, he would turn over
the pages and recite whatever came handy ; then,
when he was half through, he would discover the
piece which he had been looking for in vain, so careless
was he. Furthermore, he was so easy-going that he
would readily go without his dinner. They say that
once, when he saw Arcesilaus passing through the
‘ knaves-market,’’ he said, ‘“ What business have you
to come here, where we are all free men?’ He
was constantly in the habit of quoting, to those who
would admit the evidence of the senses when con-
firmed by the judgement of the mind, the line—
Birds of a feather flock together.?
Jesting in this fashion was habitual with him. When
a man marvelled at everything, he said, “ Why do
you not marvel that we three have but four eyes
between us?” for in fact he himself had only one
eye, as also had his disciple Dioscurides, while the
man whom he addressed was normal. Asked once
by Arcesilaus why he had come there from Thebes,
he replied, “ Why, to laugh when I have you all in
full view!” Yet, while attacking Arcesilaus in his
Sili, he has praised him in his work entitled the
Funeral Banquet of Arcesilaus.
According to Menodotus he left no successor, but
his school lapsed until Ptolemy of Cyrene re-estab-
lished it. Hippobotus and Sotion, however, say that
he had as pupils Dioscurides of Cyprus, Nicolochus
of Rhodes, Euphranor of Seleucia, and Pra¥lus of the
Numenius (supra, § 102). Or merely the birds partridge
and woodcock may be meant, not any Mr. Partridge
and Mr. Woodcock.
J20
DIOGENES LAERTIUS
a is 4 \ ? 4 4 4
6s oUTW KapTeptKos éyéveto, Kaba dyat DvAapyos
torop@v, Wor adikws vmoetvar ws emt mpodocia
a \ 4 \ / 4
KoAacbnvat, yndé Adyou Tovs ToXiTas KaTakiwoas.
116 Eddpdvopos 5€ dinxovcev EvBovdAos “AAeEav-
dpevs, o0 IItoAepatos, o5 Laprndwy Kat “Hpa-
KAeions, “Hpardretdov 6°’ Aivecidnuwos Kryactos,
a \ U 4 > \ , 4
6s kai Iluppwretwy Adywv dxTrw ovveypae BuBAia-
ii , ¢ , e ~ ¢ 4
ob LevEurmos 6 modirns, ob} LZedEts 6 Twvdzovs,
€ > , A ? \ 4 4 A
ob} “Avrioyos Aaodtxeds amo AvKov: tovrouv de
Ul € iE lA 3 \ > ld 4
Mnvodoros 6 Nixoundevs, tatpos eumeupiKos, Kat
@ewwdas Aaodiuced’s- Myvoddrov 6€ ‘Hpddoros
"Aptéews Tapoevs: ‘Hpoddrou dé Sinxovoe LeETos
6 éurerpikos, o0 Kal Ta Sé€ka TOV LKetTiK@v Kal
ada KdAdora: LdErov S€ dujKovoe Latopvivos o
Kvénvas, éumerpuxos Kal avros.
¢ This is probably the same person as is referred to by
Clem. Alex. Strom. iv. 56, where the text reads IIaidos o
Aaxvdov yvwpiuos. His heroic end was also extolled (Clement
says) by Timotheus of Pergamum. See Wilamowitz, Phil.
Unters. iv. p. 107.
526
IX. 115-116. TIMON
Troad.* The latter, as we learn from the history of
Phylarchus, was a man of such unflinching courage
that, although unjustly accused, he patiently suffered
a traitor’s death, without so much as deigning to
speak one word to his fellow-citizens.
Euphranor had as pupil Eubulus of Alexandria ;
Eubulus taught Ptolemy, and he again Sarpedon and
Heraclides ; Heraclides again taught Aenesidemus
of Cnossus, the compiler of eight books of Pyrrhonean
discourses ; the latter was the instructor of Zeuxippus
his fellow-citizen, he of Zeuxis of the angular foot
(ywvidrovs, Cruickshank), he again of Antiochus of
Laodicea on the Lycus, who had as pupils Menodotus
of Nicomedia, an empiric physician, and Theiodas of
Laodicea ; Menodotus was the instructorof Herodotus
of Tarsus, son of Arieus, and Herodotus taught Sextus
Empiricus, who wrote ten books on Scepticism, and
other fine works. Sextus taught Saturninus called
Cythenas,? another empiricist.
> Possibly Kuéa0nvacets, i.e. a member of the well-known
Attic deme, into which even Italians with such names as
Saturninus might penetrate under the cosmopolitan empire
of the Severi.
527
1
I
ENIKOYPOX
"Exixoupos NeokA€ovs Kat Xatpeotparys, “A@n-
vatos, Tav SApwv Lapyyrtis, yévous tod Tav
Diraiddv, ws dynot Myrpddwpos ev rH LIlepi
2 / af a” \ ¢
evyevelas. Tovrov gacw addor te Kat “Hpa-
KAEtOns ev TH VwTiwvos emeTouH KAnpovxynodvTwy
>A@ 4 A be ee 3 <0 ~ 3
nvaiwy THY Layov exet. tpapyvar: oKTw-
KavoekeTn O° €ADeiv ets “AOyvas, Kevoxpatous pev
ev ’Axadyeia, “Aptaototédous 5° ev XadAxids d1a-
tpiBovros. teAevticavtos dé “AreEavdpov tod
, \ = > , 3 , e141
Makeddvos Kat THv “AOnvaiwy éexmecdvtTwy Ue
Ilepdccnov peteAbetv ets Kododa@va mpos ov
Ul 4 / / b) / A
matepa’ ypovov dé twa diatpibavra adrdf Kat
pabnras abpoicavra madw emaveAetv ets “AOjvas
emt “Avagiuxparous’ Kal péxype pév Twos KaT
emuyueiav Tots adXows diAocodgety, Emerta idia arro-
<paivecfar> tiv am adtbrtod KdAnbeicay aipeow
cvatnaavta. ehaacbar de gidAocodias atros
dnow érn yeyovws Tertapeckaidexa. *AzodAAd-
dSwpos 5° 6 *Emxovperos év TH mpwtw mept Tod
328
BOOK X
PRICURUS (341-271 Bic.)
fEricurus, son of Neocles and Chaerestrate, was a
citizen of Athens of the deme Gargettus, and, as
Metrodorus says in his book On Noble Birth, of the
family of the Philaidae. He is said by Heraclides 4
in his Epitome of Sotion, as well as by other author-
ities, to have been brought up at Samos after the
Athenians had sent settlers there and to have come
to Athens at the age of eighteen, at the time when
Xenocrates was lecturing at the Academy and
Aristotle in Chalcis. Upon the death of Alexander
of Macedon and the expulsion of the Athenian
settlers from Samos by Perdiccas,? Epicurus left
Athens to join his father in Colophon. For some
time he stayed there and gathered disciples, but
returned to Athens in the archonship of Anaxicrates.°
And for a while, it is said, he prosecuted his studies
in common with the other philosophers, but after-
wards put forward independent views by the founda-
tion of the school called after him. He says himself
that he first came into contact with philosophy at
the age of fourteen. Apollodorus the Epicurean,
in the first book of his Life of Epicurus, says
o-f'e, rreraciiaes embos ( f.H.6 ii. p. 70).
emipicds Sic. xvi. 18.9. € 307-306 B.c.
VOL. II 2M by cp |
DIOGENES LAERTIUS
"Emxovpov Biou dnow édbety avrov emt prrocopiay
KaTAyVvoVTA TOV YpapparvoT ay, emelo7) a) €0uV77-
Oxoav épunvedoa atit@ Ta mept Tod wap ‘Howdy
Xdous. dyci O° “Epyuros ypopparodiSdoxaAov
autov yeyevnobat, emer, [LEVTOL TEpLTUXOVTA Tots
3 Anpoxptrou BiBALous em pirooogiav dێat* 610 Kal
Tov Tinwva dace wept avtoo:
voTatos ad duvoiK@v Kal KUvTaTos, ex Uayov eAPav
ypappadioacKanridns, avaywydtatos CwovTwr.
Luvegirooopovy 5° att®@ mpotpeauevw Kal ot
adeAdot Tpets OvTes, ei Xaipednpios ‘Aptoro-
Bovdos, Kaba nse Dirodnpos 6 *Emxovpeos eév
T@ SexatTw THs TOV dirocoddwy cuvTdfews* adda
A ~ ~ o if \ >
Kat do0A0s Mis dvopa, caba dnot Mupwrviavos ev
‘@ / e “ r A / o. €
peoiots totopikots Kedadators. Aroriwos 0
Xrwikds Svopev@s Exwv mpos avtTov mKkpoTaTa
> \ 4 > \ U /
avrov diaBeBAnKkev, emaotoAas pépwv mevTnKovTa
aoeAyets ws "Emtxotpou: Kai 6 Ta ets Xpvowmz7ov
> Z > / e > , ,
avadepoueva emoTeAia ws “Emixovpov ovvtagas.
4aAAa Kat ot wept Iloceduinov tov otwikov Kat
NuxcdAaos kal Lwriwy ev TH dwoeKkaTw THY EmLypa-
/ / > / </ee 4 \ “a ,
hopevwy Arokreiwy éAéyywv, a €oTt 8° pos Tos K’,
Kal Avovdovos 0 AAucapvacceds. Kal yap ovv TH
[yTpL TmEpiovTa adrov és 7a oiKtdva Kkalapyovs
avaywwoKew, Kal ovY T@ TaTpi yedppara du-
dacKkew Avzpod Twwos u.aBapiov. aAAa Kat Tov
* Cf. Sext. Emp. Adv. math. x. 18, where the story is well
told.
verY, oe.
¢ The meaning is: ‘‘ a schoolmaster like his father before
him.” Cf. Dem. De cor. § 258 dua 7G warpl mpos T@ Otda-
530
Ns. 2a, BPICURUS
that he turned to philosophy in disgust at the
schoolmasters who could not tell him the meaning of
“chaos” in Hesiod.¢ According to Hermippus, how-
ever, he started as a schoolmaster, but on coming
across the works of Democritus turned eagerly to
philosophy. . Hence the point of Timon’s allusion ?
in the lines : {
Again there is the latest and most shameless of the
physicists, the schoolmaster’s son * from Samos, himself the
most uneducated of mortals.
At his instigation his three brothers, Neocles,
Chaeredemus, and Aristobulus, joined in his studies,
according to Philodemus the Epicurean in the tenth
book of his comprehensive work On Philosophers ;
furthermore his slave named Mys, as stated by
Myronianus in his Historical Parallels. Diotimus ¢ the
Stoic, who is hostile to him, has assailed him with
bitter slanders, adducing fifty scandalous letters as
written by Epicurus ; and so too did the author who
ascribed to Epicurus the epistles commonly attributed
to Chrysippus. They are followed by Posidonius the
Stoic and his school, and Nicolaus and Sotion in the
twelfth book of his work entitled Dioclean Re futations,
consisting of twenty-four books ; also by Dionysius of
Halicarnassus. ‘They allege that he used to go round
with his mother to cottages and read charms, and
assist his father in his school for a pitiful fee ?;
further, that one of his brothers was a pander and
oxanreéiw mpocedpevwv. From Aristophanes, Acharn. 595-7, it
seems that patronymics were used of persons engaged in
hereditary occupations.
4 One Diotimus who calumniated Epicurus and was
answered by the Epicurean Zeno is mentioned by Athenaeus,
xiii. 611 B, as having been put to death.
¢ Compare again Dem. De cor. § 258.
531
DIOGENES LAERTIUS
b] ~ a 7 / \ aA
adeAda@v eva mpoaywyevew, AcovTim Kal ouveivat
Th éraipa. ta dé Anuoxpirov mept Tv aTouwr Kal
"A Ul \ ~ ‘0 ~ € LO A / \
plotinmov mept THS NOoVAS ws toa A€yew. py
eivai TE yvynoiws aorov, ws Tysoxpatns pyat Kat
‘Hpodotos ev 7H Ilepi “Emxodpov epnfeias.
~ 3 ~ if \ 7
Mibpyv te aicypads Kodakevew tov Avowayou
dtornnTHv, ev Tais émoToAats Ilavava Kat avaxra
5 KadotvTa: GAAd Kat “Idopevéa kat “Hpddotov Kat
Tiyoxparny tods éxmvota avtot 7a Kpvdia Toln-
cavTas éykwuidlew Kal KoAakevery atTo TovTO.
4 A > A \ \ / \
év Te Tats émoroAais mpos pev Aeovrtov Ilavav
ava&, didov AeovTdpiov, otov KpotofopvBouv nyds
évérrAnaas avayvovtas gov 70 émtaToAwov: mpos O€
Oeuiorav tiv Acovtéws yvvatka Olds re pnow
\ A >
cil, eav pin vpets mpds pe adixynode, adros Tpt-
KUALoTOS, O7roU av vuets Kal Ocuiora trapakadnre,
wbetobar. mpos dé IluoxAéa. dpaiov ovra Kalé-
~ \ ~ \ € \ AD / /
edotpar dyot mpocdoKav Thy ywepTny Kat toobeov
?
gov elcodov. Kai mdaAw mpos Oepiotav ypadwyv
U 27 A a ? , 3
vouilew avThH Tapaweiv, Kala dynor Oeodwpos ev
~ Ul ~ \ > / \ ”
67@ tTeTaptTw Tav IIpos *Emixoupov. Kat ddAdats
\ ~ e li la \ ? /
d€ woAAais éraipats ypadev, Kat wadiora Acovtiw,
e a “~ \
hs Kat Mntpodwpov epacbjvar. ev te T@ Ilepe
¢ Mithras was a Syrian. Cf: Plut. Contra Epic. 1097 B:
Ade. Col. 11265.
’ A perplexing passage. (1) AS mapatverixyn is for the
_/s perp & P i ;
Stoics that branch of ethics which makes personal applica-
tion of moral principles, the mss. may be right. (2) By
changing airy to airy, a little more sting is given to this
tame remark: ‘‘ he thinks that she preaches.” (3) If this
532
KX: 4-6; FPICURUS
lived with _Leontion the courtesan; that he put for-
ward as his own the doctrines of Democritus about
atoms and of Aristippus about pleasure; that he
was not a genuine Athenian citizen, a charge brought
by Timocrates and by Herodotus in a book On the
Training of Epicurus as a Cadet; that he basely
flattered Mithras,? the minister of Lysimachus, be-
stowing on him in his letters Apollo's titles of Healer
and Lord. Furthermore that he extolled Idomeneus,
Herodotus, and Timocrates, who had published his
esoteric doctrines, and flattered them for that very
reason. Also that in his letters he wrote to Leontion,
“O Lord Apollo, my dear little Leontion, with what
tumultuous applause we were inspired as we read
your letter.”” Then again to Themista, the wife of
Leonteus: ‘I am quite ready, if you do not come
to see me, to spin thrice on my own axis and be
propelled to any place that you, including Themista,
agree upon’; and to the beautiful Pythocles he
writes ; “ I will sit down and await thy divine advent,
my heart’s desire.”” And, as Theodorus says in the
fourth book of his work, Against Epicurus, in another
Wetter to” Themista he thinks he preaches to her.?
It is added that he corresponded with many courte-
sans, and especially with Leontion, of whom Metro-
dorus also was enamoured. It is observed too that
in his treatise On the Ethical End he writes in these
is one of the fifty scandalous letters alluded to in § 3, Froben’s
atti wepaiver, which Bignone and <Apelt adopt, may be
right. (4) If emend we must, a rude remark is quite as
probable as a compliment, cf. §8. Hence vouifer airn<y>
mapac<x>wetv, “he deems her mad,” if she says or thinks
so-and-so, would be in the master’s blunt manner, and
Themista (to use the language of Phaedrus, 249 D) vovderetrac
ws mapaxivovca.
533
DIOGENES LAERTIUS
téhovs ypadew ovtws: Od yap Eywye eEXW TL
vonow tayalor, aparpav pev Tas Oud xvrdiv
ndovas, apatpeov Oe Tas Ou agppodiatwy Kal Tas bu’
akpoapatwy Kal Tas 1a proppyjs. ev TE TH ‘TMpos
ITudoxAca emoToAF} ypapew Ilavdetav d€ waoar,
prakdpie, edye TAKATLOV dpdpevos. "Exixrntos
Te KwatdoAdyov avrov Kadet Kai ta padora
Aovdopet.
Kat pny Kal Tipoxparns év Tots emuypapopevots
Evgpavrois 6 Mnrpoddpov pev adedgos, pabyrns
d€ avTov Tis oxoAfjs exorr7joas pat dis avrov
Tis npLepas €jLety amo Tpupys, EavTov TE dunyetrat
poyis exduyetvy icydoar tras vuKTepwas ekeivas
pirocogias Kal THY LVOTLKNY exelvgy ovvolaywyny.
TOV TE "Exrixovpov TroAAa Kara TOV Aoyov Myvon-
Kévat Kal odd paMov KaTa TOV Btov, 70 TE COOpa
edeewas duaketoba, ws moAA@v erav pn dvvacbar
azo Too Popetov dvavaorhvat: vay Te avadionew
npepyotay els THY Tpamelay, ws avTos ev Th mpos
Aeovtiov émoroAn ypader Kat ev TH ™mpos TOUS ev
MouriAnvn prrocogovs. ouvetvat TE aUT@ TE Kal
Myzpodapy eTalpas Kat aAdas, Mappdpvov Kab
“Hoetav Kal "Epwrvov kat Nuxtdtov. Kal &v Tats
EmTa Kal TpudKovTa BiBrots tats Ilepi puoews Ta
mieiota tTavTa A€yew Kal avttypadew ev avTats
¢ Cf. Athen, xii. 546 £, who cites the concluding words
more fully thus: kal ras dia woppijs kar’ dww noeias xivjoes :
also vii. 280 a and, for a shorter version than that of D. L.,
vie2ise. Cf also Cic. Tuse. Disp. iii. 41. The last words
have been taken to refer especially to the pleasures afforded
by music and again by painting and the plastic arts.
But perhaps Epicurus is merely citing typical examples of
534
K. 6-7. EPICURUS
terms?: “I know not how to conceive the good,
apart from the pleasures of taste, sexual pleasures,
the pleasures of sound and the pleasures of beautiful
form.” And in his letter to Pythocles: ‘ Hoist all
sail, my dear boy, and steer clear of all culture.”
Epictetus calls him preacher of effeminacy and
showers abuse on him.
Again there was Timocrates, the brother of
Metrodorus, who was his disciple and then left the
school. He in the book entitled Merriment asserts
that Epicurus vomited twice a day from over-indul-
gence, and goes on to say that he himself had much
ado to escape from those notorious midnight philoso-
phizings and the confraternity with all its secrets ;
further, that Epicurus’s acquaintance with philosophy
was small and his acquaintance with life even smaller ;
that his bodily health was pitiful,? so much so that
for many years he was unable to rise from his chair ;
and that he spent a whole mina daily on his table,
as he himself says in his letter to Leontion and
in that to the philosophers at Mitylene. Also that
among other courtesans who consorted with him and
Metrodorus were Mammarion and Hedia and Erotion
and Nikidion. He alleges too that in his thirty-
seven books On Nature Epicurus uses much repeti-
tion and writes largely in sheer opposition to others,
intense pleasures under the heads of the four senses: (i.)
taste ; (il.) touch; (iii.) hearing; (iv.) seeing. The omission
of pleasant odours is curious; cf. Plato, Phil. 51 E detov
yévos noovar.
> Cf. Aelian, Fr. 39 (De Epicuro eiusque discipulis).
According to him the three brothers of Epicurus were all
victims of disease. Plutarch (on posse suaviter, etc.,
1097 £) mentions the dropsy. However much his ailments
were exaggerated by his enemies, they do not seem to have
hindered him from literary work.
DoD
oO
DIOGENES LAERTIUS
aos re Kal Navowdver ta mdrelora Kal avrh
Aefer packew ouTws” “VAN irwoav" eixe yap
exetvos wdivwv THY amo TOD oTdpaTos Kavxnow
Thv cogotikyny, Kabamep Kat dAdo modXol THv
dvdpaToéwv.”’ Kat adtov “Ezixoupov év tats ém-
“A \ TZ, Ul 4 ce ~ ”
atoAais wept Navoipavors Aéyew: “‘ Tadra nyayev
» 7 a
avrov els ExoTacW ToLAUTHVY, WoTE jot AoLOopetaBat
A > a 4 d3 7 Z 2 \
Kal amoKadely diddoKadov. mAevpova te atrov
éxdAet Kal aypadppaTtov Kal aTaTe@va Kal TOpYnV’
tovs te mept [lAdtwva AtovucoxoAaKas Kat adrov
T]Adtwva ypvoody, cat “AptorotéAn dowrTov, <ov>
KaTapayovTa THY maTpwav ovaiay orpatevecDat
Kai dappakoTwietv’ hoppopdpov te Ilpwraydpav
Kat ypadéa Anpoxpirov Kat év Kwpals ypappata
duddoxew: “HpdkAecrov te Kuxntnv Kat Anpo-
f \ > /
xpitov AypoKxpirov Kat ‘Avtidwpov Lavvidwpov-
4 \ > \ ~ e 4 \ LY
tous te Kuvixovs ex8povs tHs “EXAados- Kal Tovs
\ / 7 9 > ~ A
dtadextiKovs ToAvdUdpous, IIvppwva 0° ayaly Kat
GTalOEVvTOV.
/ > e
Mepjvaot 6 ovTOL. TH yap avOpt peaptupes
cKavol THs dvurepBXijrou m™pos mavrTas edyvw-
poovvns 1 TE ‘Tartpis yaAKats ElKOOL TYysnoAca ot
te didot tocovTa. 70 7ARVos ws pnd’ av modcow
Oras petpetobar SvvacGar- of Te yowpysoe TavTES
tats doypatikais avrTot ceipjat mpockatacxelertes,
mAnv Mntpoddpov tot XLtpatouKxews mpos Kap-
¢ Cf. Sext. Emp. ddv. math. i. 3 viv metpova xadav tov
Navoipavny ws dvaic@nrov; Plato, Phil. 21 ec ¢fHv 6é ovx
dv@pwmov Biov addd Tivos aretwoves 3; Hesychius, s.v.; whence
it appears that obtuseness and insensibility, not weakness
or phability, were the qualities imputed by this term.
An ironical compliment, probably on Plato’s style: ef.
530
RB. 729%, PPICURUS
especially to Nausiphanes, and here are his own
words : “‘ Nay, let them go hang ; for, when labouring
with an idea, he too had the sophist’s off-hand boast-
fulness like many another servile soul’; besides,
he himself in his letters says of Nausiphanes : ‘ This
so maddened him that he abused me and called me
pedagogue.” LEpicurus used to call this Nausiphanes
jelly-fish,? an illiterate, a fraud, and a trollop ; Plato’s
school he called “ the toadies of Dionysius,”’ their
master himself the “ golden ”’ Plato,’ and Aristotle
a profligate, who after devouring his patrimony took
to soldiering and selling drugs; Protagoras a pack-
carrier and the scribe of Democritus and village
schoolmaster; Heraclitus a muddler®; Democritus
Lerocritus (the nonsense-monger); and Antidorus
Sannidorus (fawning gift-bearer) ; the Cynics foes of
Greece; the Dialecticians despoilers; and Pyrrho
an ignorant boor.
But these people are stark mad. For our philo-
sopher has abundance of witnesses to attest his
unsurpassed goodwill to all men—his native land,
which honoured him with statues in bronze; his
friends, so many in number that they could hardly
be counted by whole cities, and indeed all who knew
him, held fast as they were by the siren-charms of
his doctrine, save Metrodorus ¢ of Stratonicea, who
xpvodcrouos. It is not likely that Plato was ever regarded
as a Midas or a golden simpleton, for which latter meaning
Lucian, Pro lapsu in sal. i. éyw 6 xpvaots, is cited by Bignone.
¢ In the same ironical sense in which Plato speaks of the
Heracliteans who preached flux as rods péovras (Theaet.
181 a), “‘ themselves in flux.”
4 This man (not to be confounded with the more famous
Metrodorus of Lampsacus, cf. § 22) must belong to the
second century B.c., if he was a contemporary of Carneades
(c. 215-130 B.c.).
JOT
10
11
DIOGENES LAERTIUS
/ > / la / A
veddnv amoxwpyioavtos, Taya PBapuvOévros rtais
avuTrepBAntots avtod ypnotoTnow: y TE dadoyxy,
~ a ~ \
Tac@v oayedov ekXitovcm@v ta&v addAwy, ecaet
f \ 4 > N b) 7 yy
diayevovea Kal vnpiOuovs apxas amoAvovca adAnv
e€ adAns TOV yrwpi~wr: 4 TE TMpOos Tods yoveas
A
evYaploTia Kal 7) Tpos TOvs adeAGovs evToLia TmpdsS
Te TOUS olKéTas yuEeporns, ws SHAov KaK TOV
diabnk@v attot Kal o7t avrot avvedirAoacdpovv
atT@, wv nv evdo€dtatos 6 Tpoeipnuévos Mis:
Kkaldvov re 4 mpos mavras avTod diAavOpwaia.
Ths ev yap pos Peovs OavdTyTOS Kal Tpos TAaTpioa
4 »¥ € Ul e “A \ bd
didtas adexTos 7 dtabecis: trepBoAn yap em-
evkelas ovde moATEias yYaTo. Kal yademwraTwr
d6€ Kalp@v KaTacyovTwY THvikade THY ‘EAAaéa,
avrott KataPim@vat, dis 7 Tpis TOds mrepl THY *lwviav
Tomous mpos Tovs dtAovs diadpaydvTa. of Kal
mavTaxyolev mpos atdtov adixvodvto Kat cuvePiouv
? ~ b] ~ f 4 be) 4
att@ ev TH KyTwW, Kaba dyor kat “AzroAAddwpos:
“a \ 3 f ~ , ~ b] b)
6v Kal oydoyjKovTa pv@v mptacbar. AtoxdAns 6° év
Th Tpitn THs emodpoyns Pynow evdteAdotaTa Kal
hirérata diaitw@pevor. ““KoTtvAn yodv, dat,
? ~ ~ > “a
“‘oivudiov ypKotvTo, TO de av vdwp Av adrois
morov. tov 7 ‘Ezixovpov py aféwotv els To
Kowov KatatibecGar tas ovctas, Kalamep Tov
@ So Aristocles; cf. Euseb. Praep. Ev. xiv. 21. 1, and
Numenius, 7b. xiv. 5. 3. The indications of time are so
vague that this defence of Epicurus might be ascribed to
D. L. himself. If, however, we compare the list of calum-
niators of Epicurus cited in §§ 3, 4, we see that none of them
is later than the Augustan age. To the same date belongs
a passage in the article of Suidas on Epicurus—xal d:éwewev
n avToU cxOAn ws Kaicapos tot mpwrov etn ok, é&v ols diddoxor
538
Kx. o2my | EPICURUS
went over to Carneades, being perhaps burdened by
his master’s excessive goodness; the School itself
which, while nearly all the others have died out,
continues for ever without interruption through
numberless reigns of one scholarch after another ¢ ;
his gratitude to his parents, his generosity to his
brothers, his gentleness to his servants, as evidenced
by the terms of his will and by the fact that they
were members of the School, the most eminent of
them being the aforesaid Mys; and in general, his
benevolence to all mankind. His piety towards the
gods and his affection for his country no words can
describe. He carried deference to others to such
excess that he did not even enter public life. He
spent all his life in Greece, notwithstanding the
calamities which had befallen her in that age?®;
when he did once or twice take a trip to Ionia, it was
to visit his friends there.© Friends indeed came to
him from all parts and lived with him in his garden.
This is stated by Apollodorus, who also says that he
purchased the garden for eighty minae ; and to the
same effect Diocles in the third book of his Epztome
speaks of them as living a very simple and frugal
life; at all events they were content with half a
pint of thin wine and were, for the rest, thorough-
going water-drinkers. He further says that Epicurus
did not think it right that their property should
be held in common, as required by the maxim of
avrys éyévovro 16’. As Usener has shown (Lpicurea, 373), the
interval of 227 years is reckoned from 270 to 44 B.c.
® In the siege of Athens he is said to have maintained his
disciples, counting out to each his ration of beans (Plut.
Demetr. 34).
¢ Cf. Epist. 32 (Fr. 176 Usener). This celebrated letter
to a child was written from Lampsacus on such a journey.
. 539
12
13
DIOGENES LAERTIUS
Ilv@ayopav Kowa TO pihow Aéyovra: ATLOTOUVT WY
yap etvau TO Towobrov : el 0 amioTtwy ovde pir.
av’tés Té dnow ev tats emorodAats, vdaTe povov
> A A A ~ 4 ce /
apKetoGar Kat apr U7v@. Kai, “ mépuov proe
m 3) 4 ¢ 3 4 4
Tupov, pyat, “ «vb piSiov, iv oTav PBovAwpar
moduredevoactar dvvwya.' ToLwodtos wv Oo THY
noovny eivar teAos doyparilwy, ov Kat “AOrvatos
du’ émiypapparos ouvTws vyvel:
Y a A 4 A \ 4
avOpwro., poyleiTe TA yEelpova, Kal dta KEpdosS
amAnoro. vetkéwy apxete Kal TroAEpwv:
~ t y “A ¢ ‘ \ ? (4
Tas dvatos 8’ 6 7AObTOS Gpov Twa BaLov emtioyxer,
at O€ Keval Kplotes Tay amépavTov Odov.
totro NeokAjos miwutov téxos 7 mapa Movoéwy
wv N ~ 3 ¢€ ~ ,
exdvev 7 IIvfois €& tepadv tpimddwr.
> / \ \ ~ ee / ” wn
elaooucla dé Kat paddov mpoidovtes EK TE TAY
OoypaTwy EK Te TV PNTH@V avTod.
MdAvora O° aTEDEXETO, pyat Avoxdjjs, TOV
dpxatay “Avagayopay, KalTou EV TLOW aVTELpHKUS
atT@, Kat “ApyéAaov Tov LwKparous dvddoxadoy.
eyipvate 6€, pyot, TOUS yvuplous Kal da pHs
eye Ta EavToU ovyypapp.are..
Totrov “AzoAAddwpos ev Xpovkots Navowpavous
> ~ Ul \ , ? \ \ ”
axovoal dna Kat [lpaéipavous: adros dé ov dyow,
> > ¢ “~ 3 ~ \ > , ? ~ b ?
aAN’ eavtod, ev TH mpos EvpvAoyov emiaToAn. add
ovde Aevxurmov Twa yeyevoGat pyar prrocogor,
ovTe avTos ore “Eppapyos, ov evoi pact Kal
“AzroAAddwpos 6 ’Emxovpetos d.ddoxadoy Ano-
Kptrov yeyervia0an. Anuatpios d€ dnow o Mayvns
4
\
Kat evox patous avTov aKOUGaL.
@ Anth. Plan. iv. 43. ’ Cf. Petronius, Sat. 132.
540
N. revs. | BEPICURUS
Pythagoras about the goods of friends; such a
practice in his opinion implied mistrust, and without
confidence there is no friendship. In his corre-
spondence he himself mentions that he was content
with plain bread and water. And again: “ Send
me a little pot of cheese, that, when I like, I may
fare sumptuously.” Such was the man who laid
down that pleasure was the end of life. And here
is the epigram ¢ in which Athenaeus eulogizes him :
Ye toil, O men, for paltry things and incessantly begin
strife and war for gain; but nature’s wealth extends to a
moderate bound, whereas vain judgements have a limitless
range. This message Neocles’ wise son heard from the
Muses or from the sacred tripod at Delphi.’
And, as we go on, we shall know this better from
his doctrines and his sayings.
Among the early philosophers, says Diocles, his
favourite was Anaxagoras, although he occasionally
disagreed with him, and Archelaus the teacher of
Socrates. Diocles adds that he used to train his
friends in committing his treatises to memory.°
Apollodorus in his Chronology tells us that our
philosopher was a pupil of Nausiphanes and Praxi-
phanes?; but in his letter to Eurylochus, Epicurus
himself denies it and says that he was self-taught.
Both Epicurus and Hermarchus deny the very exist-
ence of Leucippus the philosopher, though by some
and by Apollodorus the Epicurean he is said to have
been the teacher of Democritus. Demetrius the
Magnesian affirms that Epicurus also attended the
lectures of Xenocrates.
© Cf. tmfra, §§ 36, 83.
@ If this Praxiphanes was the pupil of Theophrastus, con-
siderations of age would make it highly improbable that he
could have taught Epicurus ; cf. Usener, Fr. 123.
OF]
14
15
DIOGENES LAERTIUS
Kéypnrar de AdEex Kupig. KATA TOV TpayuaTwY,
mv ore tOwwraTn éorTiv, “Apuoropavns 0 ypap.-
HaTLKOs airraran. cadns 6° Hv ovTws, ws Kal éV
TO ITepi pyTopirtis a€tot undev dro 7 n capyveray
dmavrety. Kal ev tats émoroAats avTt tod Xaipew
Ed mparrew Kai Umovdaiws Chyv.
‘Apiotwv d€ dyow ev T@ ’Emxovpov Biw tov Ka-
fe 4 > \ > aA ug 4 4
vova ypaibar adtov ex tot Navaidavovs Tpimodos,
od Kal akotcai dnow atrov, adda Kai Ilapdirov
700 IAatwvixotd év Xadpw. apEacbai te drrocodeiv
eTwv UmapxYovTa duoKaldeka, apynynoacbar dé THs
oxolfjs éra@v ovta dvo Tm™pos Tots TplaKovra..
“Eyervn Oy oe, pyoy ° Amrohhodupos € ev Xpovixots,
KaTa TO Tpirov EToS THS evans Kal EKATOOTHS
“Odvpmiados emi Uwovyévovs apyovros pnvos ya-
penrtdvos éPddun, ereaw votepov THs IAdrwvos
teheuTijs enTd. rdpxovra 5° avrov eTov dvo Kal
TpLaKovTa mpa@Tov ev Moriaguy Kal Aappare
ovoTnoactat oyoAnv emi ern TEVTE* ETELTO ovTws
ets “AOnvas prereADety Kat treAevTHoat KaTa TO
devTEpov ETos THS EBdOuNS Kal EtKOOTHS Kal éKa-
toaTns “OAvpmtados éni Ilvbaparou ern Brdcavra
OvO ™pos TOUS eBSoumKovra. THY TE oxoAnv d.a-
deEacbau "Eppapxov "Ayeoprou MurtAnvatov. te-
Acurijoat 3° avr ov Aiba TOV oUpwy emoxeDevTw,
WS no Kal “Epyapyos ev emoTodats, Tpepas
voonoavTa TecoapeaKaidena. ore Kat dyow “Epp-
urmos é€upavTa adtov eis mUeAov yadnnv KeKpa-
pevnv voaTe Sepud@ Kal airnoavTa aKpatov podyaat:
@ This is no doubt the Academic philosopher, Ariston of
Alexandria, pupil of Antiochus, criticized by Philodemus in
his Rhetoric, V.H/.? iii. 168.
542
m. 23-16,' EPICURUS
The terms he used for things were the ordinary
terms, and Aristophanes the grammarian credits him
with a very characteristic style. He was so lucid a
writer that in the work On Rhetoric he makes clear-
ness the sole requisite. And in his correspondence
he replaces the usual greeting, “ I wish you joy,” by
wishes for welfare and right living, ‘““ May you do
well,’ and “ Live well.”
Ariston ¢ says in his Life of Epicurus that he derived
his work entitled The Canon from the Tripod of
Nausiphanes, adding that Epicurus had been a pupil
of this man as well as of the Platonist Pamphilus ? in
Samos. Further, that he began to study philosophy
when he was twelve years old, and started his own
school at thirty-two.
He was born, according to Apollodorus in his
Chronology, in the third year of the 109th Olympiad,
in the archonship of Sosigenes,° on the seventh day
of the month Gamelion,’ in the seventh year after
the death of Plato. When he was thirty-two he
founded a school of philosophy, first in Mitylene and
Lampsacus, and then five years later removed to
Athens, where he died in the second year of the
127th Olympiad,’ in the archonship of Pytharatus,
at the age of seventy-two ; and Hermarchus the son
of Agemortus, a Mitylenaean, took over the School.
Epicurus died of renal calculus after an illness which
lasted a fortnight: so Hermarchus tells us in his
letters. Hermippus relates that he entered a bronze
bath of lukewarm water and asked for unmixed wine,
CG] sumidasys.v. 3° Cies iV. Dnis 72.
Cae! B.C.
¢ The eighth month of the Attic civil year. Thus he
would be born about February, 341 8.c. Plato died 347 B.c.
* 2 —270-Bsc.
543
DIOGENES LAERTIUS
16 TOlS TE girors mapayyeiAavTa Tav (Soyparwy
pepvhodar, ouTw TeevTAoat.
Kat €otw nudv ets adtov ovTw*
/ \ 4 \ / ~ > 3 U
Yatpere, Kat peuvnobe ta Soypata: Tot’ *Emi-
KoUpos
e > I] ” 5) ,
voraroy eizre Pirors TOUTOS amodbipevos :
Geppny ES meAov ya.p eAndiecv Kal aK parov
eovacev, eit “Atdnv duypov émeomacato.
otros ev Oo Ptos tavdpds, noe <dE> 7 TEAEUTH.
Kat dvéGero dde- “ Kara rade Sidwut Ta ep-
~ f pully 4 ‘) Xr f B ~
avtod mavTa ‘Awvvoyayaw Diroxparovs Barhéev
Kat Tipoxpare Anpntpiov Horapien KaTa THY eV
17 TD Mnyzpaw dvayeypapevny eKaTepy doow, ep
@ TE TOV pev KATrov Kal Ta TpooovTa avre
mapé€ovow ‘Epudpyw *Ayeudprov MuriAnvaiw Kat
tois ovpdtAocogotow attra Kat ois av “Epuapxos
U Uf ~ / P) U
KataXimn diaddxyois THs ptiAocodias, evdtaTpiPew
\ / \ > \ \ oe ~
Kata didocogiav: Kai aet d€ Tots dtrAocohotow
amT70 Huav, OTws av ovvdtacwowow “Apuvopayw
kat Liuoxpate: Kata TO duvaTor, THY ev T@ KHTM
dear puBny mapaxarar Hepat Tots T avTa@y _KAnpo-
VOUOLS, ev a) ay Tpome aopareoratov 7 ie omrws av
KaKeivou Suatnp@ow Tov Kimov, Kabdmep Kal adrol
ois av ot amo nuadv dirocodotvtes Tapadamow.
x > > / \ > , / , = /
Tyv 8 otkiav thy ev MeAitn Tapexérwoav “Apuvo-
paxos Kat Tysoxparns evoxeiy “Epyapyw Kal tots
3 3 ~ ~ ef “ 7 ~
pet avrod diAocodotaw, ews av “Eppapyos Cn.
18 “Ex d€ TOv ywopévwv tpocddwv THY Sedopmevwv
ad’ yyav “Apvvoupayw Kat Tysoxpates Kata To
duvarov pepilécbwoav pel’ “Epuapyou oKomov-
frevoe eis Te TA evayiopaTa TH TE TaTpPL KaL TH
544
X. 16-18. HKPICURUS
which he swallowed, and then, having bidden his
friends remember his doctrines, breathed his last.
Here is something of my own about him ¢:
Farewell, my friends ; the truths I taught hold fast :
Thus Epicurus spake, and breathed his last.
He sat in a warm bath and neat wine quaff’d,
And straightway found chill death in that same draught.
Such was the life of the sage and such his end.
His last will was as follows: “On this wise I give
and bequeath all my property to Amynomachus, son
of Philocrates of Bate and Timocrates, son of
Demetrius of Potamus, to each severally according
to the items of the deed of gift laid up in the Metroén,
on condition that they shall place the garden and all
that pertains to it at the disposal of Hermarchus,
son of Agemortus, of Mitylene, and the members of
his society, and those whom Hermarchus may leave
as his successors, to live and study in.2 And I
entrust to my School in perpetuity the task of aiding
Amynomachus and Timocrates and their heirs to
preserve to the best of their power the common life
in the garden in whatever way is best, and that
these also (the heirs of the trustees) may help to
maintain the garden in the same way as those to
whom our successors in the School may bequeath it.
And let Amynomachus and Timocrates permit
Hermarchus and his fellow-members to live in the
house in Melite for the lifetime of Hermarchus.
‘‘And from the revenues made over by me to
Amynomachus and Timocrates let them to the best
of their power in consultation with Hermarchus make
separate provision (1) for the funeral offerings to my
®@ Anth. Pal. vii. 106. » Ch. v. S52 spre.
VOL. Il 2N D45
19
20
DIOGENES LAERTIUS
pLNTpl Kal TOLS adeAgots, Kal Tp els THY eiOioperny
ayeoba yevebAvov 4 Lepav ExdOTOU ETOUS TH Tpo-
TEpa dexary TOU DapnAcdvos, womTEp Kal ets THY
yiwopevny aUvodoV exdorou penvos Tats elkaau TOV
ovppirocopovyrw 7; nptv Ets Ty nuda te Kal Myntpo-
Ocpou <penpeny > KATATETayLEvyy ovvTeAciTwaav
d€ Kal THY TOV ddeApay TpEpav tod Ilocewdedvos:
ovvreAcitwoayv dé Kal THY TloAvaivov rot Mera-
yeiTvi@vos Kabamep Kat jpets.
a | Empedciobwoav d€ KaL “Apvvopaxos Kal Tyuo-
Kpa7ns Tob viod tod Mytpodwpovu "Exrucovpou KaL
Tob viod tod IoAvaivov, procogovyre avTav
Kal oulwvraw pe? "Eppapxov. woattws dé Tis
Ouyatpos Tis Myrpodwpov THY emyserevav motet-
clwoay, Kat els HAukiay eXodcav éxddTwoav @
av “Eppapxos eAnrae Tov pirocopovvTwy per
atrod, ovens atrhis eUTaKTov Kal meDapxovons
‘Eppapxe. diddTwaav 8 “Apuvopaxos Kal Tyo -
KpaTyns eK TOV Drapxovodv: Hy mpoaodwy els
tpopnv TovToOLs, 6 TL av avToOisS KAT EVLaUTOV ETL-
d€éxeobar doKH TKOTIOULEVOLS jel ‘Eppapxov.
‘TlovelcOwoav bé pel” éavtadv Kat “Eppapyov
KUpLOV TOV mpoaodwy, iva peTa To8 ovyKara-
yeynpaKoros jpiy ev dirocodia Kat kataAcheys-
[LEVOV HYEpOvos TOV oupprocopotyTwy 7 npty exaora
yivntae. Thv O€ TpotKa TO Onrec Tao, émetOay
els 7AtKiav EAOn, pEepioatwoar “Apvvdpaxos Kal
Tiyoxparns ogov av émidexntar amo THY UTapxoV-
¢ That this custom lasted in the school for centuries is
proved by the testimony of Cicero (Le jin. ii. 101) and Pliny
(II. xxxv. 5), as well as by the epigram of Philodemus
(Anth. Pal. xi. 44), Cf. Athen, vii. 298 p; supra, vi. 101,
546
X. 18-20. EPICURUS
father, mother, and brothers, and (2) for the cus-
tomary celebration of my birthday on the tenth day
of Gamelion in each year, and for the meeting of all
my School held every month on the twentieth day
to commemorate Metrodorus and myself according
to the rules now in force. Let them also join in
celebrating the day in Poseideon which commemor-
ates my brothers, and likewise the day in Meta-
geitnion which commemorates Polyaenus, as I have
done hitherto.
‘“ And let Amynomachus and Timocrates take care
of Epicurus, the son of Metrodorus, and of the son
of Polyaenus, so long as they study and live with
Hermarchus. Letthem likewise provide for the main-
tenance of Metrodorus’s daughter,? so long as she is
well-ordered and obedient to Hermarchus; and, when
she comes of age, give her in marriage to a husband
selected by Hermarchus from among the members
of the School; and out of the revenues accruing to
me let Amynomachus and Timocrates in consultation
with Hermarchus give to them as much as they think
proper for their maintenance year by year.
** Let them make Hermarchus trustee of the funds ¢
along with themselves, in order that everything may
be done in concert with him, who has grown old with
me in philosophy and is left at the head of the School.
And when the girl comes of age, let Amynomachus
and Timocrates pay her dowry, taking from the
>SPossibly Danaéw.c/. Athen..xiii. 593;e.
¢ That funds were raised by friends of Epicurus and
placed at his disposal is certain from the letter to Idomeneus :
Plat) Ad. Col. 18, 1117 Dp (Usener fr. 130) méue obdv
amapyas huiv eis tTHv Tov iepod cwuaros Gepamwelay. Nicanor
seems to have been a recipient of this bounty, How like
Auguste Comte!
547
22
DIOGENES LAERTIUS
Twv adaipovvTes pera THs ‘“Eppapxov yvaopns
emyrehetcobwoav dé kat Nixavopos, kadmep Kal
meets, iv’ Ooo TOV oupdidrocopovvTwn 7) nt Xpetav eV
Tots Lolols TApETKNUWEvOL KAL THV méoav olKELoTn Ta
evdederypevor ovyKaTaynpdoKew pel? Hav Tpoet-
Aovto ev diAccodia, _ pn Sevos Tov avayKalwy evdecis
KaGeoriKwow Tropa THY Hyer epav Svvapu.
‘Aotvat 5€ 7a BiBAla Ta badpyovTa Hiv TavTa
“Eppapyw.
““*Eav O€ TL TOV avOpwrivwv Tept "Eppapxov
yevnTal TPO TOO TA Mnpodwpov Tavoia Ets TAukiav
ee, Sobvat “Apuvopaxov Kal Tysoxparny, OTWS
av eDraKTOUT ww adTav exaora vivnTal TOV avay-
Kalwy, KaTa TO OvvaTov amo TaV KaTadcAcyLpevwr
be’ Tpe@v TpocoowV. Kal TOV Aowray amdvra ws
OUVTETAX [LEV emmedciofwaar, Omws av KaTa TO
evoeyopevov exaoTa yiyvyTar. adinur de TaV
mratowy éAevbepov Miv, Nixiav, AvKwva- adinus de
kat Daidpiov éAevbepia. ’
"Hdn d€ reAevt&v ypader mpos *ldopevéa rrvde
emLaToAn:
~ Ty pakapiav GyovTes Kal apa TeAevTatav
nuepav tov Biov eypadomev bpiv TavTi. oTpay-
youpia Te TapykKoAoVOTKEL Kal SucevTepiKa 7a0n
drrepBoAjy ovK dmoAetmovra TOD eV eavrois peye-
ous. dyTimapeTatreTo d€ maou TovToLs TO KaTG
puyny Xatpov emt TH AS! YEyovoTo 7ypetv dua-
Aoyropav pevnpen. av O° dgiws THS €K [LELPAKLOV
TapacTacews mpos ene Kal dtAocodiay eémpedAovd
Ttav taidwr Mytpodedpov.
Kat dvéBero prev woe.
548
X. 20-22. EPICURUS
property as much as circumstances allow, subject to
the approval of Hermarchus. Let them provide for
Nicanor as I have hitherto done, so that none of
those members of the school who have rendered
service to me in private life and have shown me
kindness in every way and have chosen to grow
old with me in the School should, so far as my
means go, lack the necessaries of life.
«¢ All my books to be given to Hermarchus.
«And if anything should happen to Hermarchus
before the children of Metrodorus grow up, Amyno-
machus and Timocrates shall give from the funds
bequeathed by me, so far as possible, enough for
their several needs, as long as they are well ordered.
And let them provide for the rest according to
my arrangements; that everything may be carried
out, so far as it lies in their power. Of my slaves
I manumit Mys, Nicias, Lycon, and I also give
Phaedrium her liberty.”
And when near his end he wrote the following
letter to Idomeneus :
‘On this blissful day, which is also the last of my
life, | write this to you. My continual sufferings from
strangury and dysentery are so great that nothing
could augment them ; but over against them all I
set gladness of mind at the remembrance of our past
conversations. But I would have you, as becomes
your life-long attitude to me and to philosophy,
watch over the children of Metrodorus.”’
Such were the terms of his will.
DIOGENES LAERTIUS
Ma@nras dé é€aye aoddovs perv, opodpa d€
eMoyipous Myzpodwpov ‘AGnvatov n Tyoxpa-
TOUS Kal Lavons Aapipaxnvov: 6s ad ob Tov
dvopa € eyv, ovK améorn am’ avrod mAnv €§ pLnvav
23 eis T1Y OlKElaVv, E7ELT emavirde. yeyove dé
ayafos amavra, Kala xa "Exrixoupos ev Tpo-
nyoupevats ypadais paptupel Kal ev TH TpITW
yLoKpaTous. TolovTos 6° wy Kal tHv adeAdiy
Barida e&€doTo *Idopevet, Kat Acdvtiov tHv °Ar-
TuKny éraipav avadaBav etye maddAakyv. Hv dé
Kal dKaTdmAnktos mpdos Te Tas GxXAnoELS Kal TOV
Odvarov, ws ’Emixoupos ev TS mpwrw Mytpodwpw
dnoi. aot dé kal mpo émra ér@v avrod TeAcuTHOAL
TEVTNKOGTOV TpiTOV ETOS ayovTa, Kal avTos *Emt-
Koupos €v Tats mpoeipnuevats diabyKals, ws Tmpo-
ameAndrAvbdtos abtob dynAovert., émioKymTEl TEpl THS
émiedeias avtod Tav maidwy. éaye Sé Kal TOV
mpoeipnuevov elkatdv tia adeAdov tod Mnrtpo-
dwpov Tiwoxparny.
24 BuiBAla d€ e€ort tot Mytpoddpou rade:
IIpés rovs tarpovs tpiu.
Hlepi aio Ojoewr.
IIpos Tepoxparny.
ITepi peyadopuxias.
ept Tis “Katxovpov dppworias, .
¢ Metrodorus (330-277 3.c.) was the master’s beloved
disciple; but the encomium preserved by Seneca (Hip. 62.3)
is certainly discriminating: ‘Epicurus says: * quosdam
indigere ope aliena, non ituros si nemo peaecessehit sed
bene secuturos: ex his Metrodorum ait esse.’ ”’
> Epicurus seenis to have prefixed dedications or other short
notices to the separate books of his larger works. Thus
350
=, 238, EPICURUS
Among his disciples, of whom there were many,
the following were eminent: Metrodorus,* the son
of Athenaeus (or of Timocrates) and of Sande, a
citizen of Lampsacus, who from his first acquaintance
with Epicurus never left him except once for six months
spent on a visit to his native place, from which he
returned to him again. His goodness was proved in
all ways, as Epicurus testifies in the introductions ?
to his works and in the third book of the Zimocrates.
Such he was: he gave his sister Batis to Idomeneus
to wife, and himself took Leontion the Athenian
courtesan as his concubine. He showed dauntless
courage in meeting troubles and death, as Epicurus
declares in the first book of his memoir. He died,
we learn, seven years before Epicurus in his fifty-
third year, and Epicurus himself in his will already
cited clearly speaks of him as departed, and enjoins
upon his executors to make provision for Metrodorus’s
children. ‘The above-mentioned TJimocrates © also,
the brother of Metrodorus and a giddy fellow, was
another of his pupils.
Metrodorus wrote the following works :
Against the Physicians, in three books.
Of Sensations.
Against Timocrates.
Of Magnanimity.
Of Epicurus’s Weak Health.
book xxviii. of his great work On Nature was dedicated to
Hermarchus, and this has come down to us in Vol. Here.
Coll. Alt. vi. fr. 45 sqq.
¢ This second mention of Timocrates (see § 6) may have
been a marginal note, not very suitably placed, intended to
distinguish the renegade Timocrates from his namesake, one
of Epicurus’ executors (§ 18).
55]
25
DIOGENES LAERTIUS
IIpés rovs duaXrextiKor's.
IIpos tovs coduoras évvéa.
Ilepi tis ext codiav wopetas.
Ilept ths petaPodArs.
Ilept wAovrov.
II pds AnpoKpitoy.
Ilepi etvryevecas,
"Hv Kat HoAvauos _ Abjvodcspou ie ao
eTLELKT)S Kat diAckos, w ws ol 7Ept DiAddnpL0v pact.
Kal O OvadeSapevos adrov “Eppapxos “Ayepoprou
MurtAnvaios, avn p TAT pos fev Tévntos, Tas O°
dpxas Tpoae xe pytopucots.
epeTar Kal TovTov PiBAia KdA\oTa Tae:
"ExurtoArka wept “EpredoxAéovs etkooe Kat vo,
Tlept tov padipartor.
IIpds HlAdrova.
IIpos “Apiororernv.
"Ez > if be Av / e \ > /
TedevTa O€ 7apadvoel, yevomevos (Kavos aVv7)p.
Acovrevs TE Aapiparnvos Opolws Kal 1) TOUTOU
yuv7) Ocpiora, zpos iy Kal yeypadev oO ° "Extxoupos:
eve TE Kodwrns Kat ‘[dopieveds, Kal avTOL Aap-
yaknvoi. Kat ovTor pev é€AAdpymwor, BY Hv Kat
IloAvotparos 6 dradeEdpevos “Eppapxov- ov OL-
edeEato Atovictos: év Baotdetdns. Kat “AzroAdo-
dwpos 8 6 Kyzotvpavvos yéyovev €AAdyywos, Os
@ One of the four pillars of the schoo]: a great geometer
until he became an Epicurean (Cic. de. Pr. 106 and De jin.
i. 20). A letter of Epicurus to him is mentioned by Seneca
(Jp. 18. 9).
’ Colotes, a great admirer of the master, wrote a work to
prove that life is impossible by the rules of any other
philosophy. Plutarch wrote a tract against him: IIpés
D52
NPose25, EPICURUS
Against the Dialecticians.
Against the Sophists, in nine books.
The Way to Wisdom.
Of Change.
Of Wealth.
In Criticism of Democritus.
Of Noble Birth.
Next came Polyaenus,? son of Athenodorus, a
citizen of Lampsacus, a just and kindly man, as
Philodemus and his pupils affirm. Next came
I.picurus’s successor Hermarchus, son of Agemortus,
a citizen of Mitylene, the son of a poor man and at
the outset a student of rhetoric.
There are in circulation the following excellent
works by him :
Correspondence concerning Empedocles, in twenty-
two books.
Of Mathematics.
Against Plato.
Against Aristotle.
He died of paralysis, but not till he had given full
proof of his ability.
And then there is Leonteus of Lampsacus and his
wife Themista, to whom Epicurus wrote letters ;
further, Colotes ® and Idomeneus, who were also
natives of Lampsacus. All these were distinguished,
and with them Polystratus, the successor of Herm-
archus ; he was succeeded by Dionysius, and he by
Basilides. Apollodorus, known as the tyrant of
the garden, who wrote over four hundred books, is
Kotwrnv, 1107 E-1127; and also a rejoinder entitled, Ovéde
(iv éorw ndéws kar ‘Erixouporv, to prove that even a pleasur-
able life is unattainable on the principles of Epicurus.
§& 5 3
26
27
DIOGENES LAERTIUS
biép TETpaKoava ouveypawe BiBria- ovo Te Iro-
a ~ a /
Aepator “AdeEavdpeis, 6 te pédAas Kat 6 AEvKos.
Livwv te 6 Lwdwvos, axpoatns *AzroAAcdwpouv,
4 > 4 \ / ¢ > ‘
ToAvypagos ayijp* Kat Anparptos 0 emuxdn Gets
Aaxwv: Avoyévns te 6 Tapcets 6 tas emAeKTous
Aa 4, . A 6) I \ LAA a ¢
oxoAas ovyypaibas Kat “Qpiwy Kat addor ods ot
yuyatot “Emuxotpero. coduatas azoKadovow.
> \ . oo» > , A ¢
Hoav d€ Kat adAdor ’Emixovpot tpets: 0 Te
f ey \ 4 ¢ 4
Aeovtéws vios Kat Oepuioras: etepos Mayrns:
Téraptos o7mAopayos.
Téyove 6€ woAvypaduitaros 6 ’Emixoupos, wavras
e fe 4 f 4 \ \
depBadhopevos mrAn be BuBAiov KdAwopor pev yap
mpos Tovs TplaKoaious eicai. yéypamTat dé pap-
4 ” > > ~ 3 i > > > ~ >
tupiov eEwlev ev atrois ovddv, add’ atrod etow
ie 4 f > / A 9 A / >
muKoUpov dwval. elnAov de adrov XpvouTmos Ev
moAvypadia, Kala dnor cat Kapveadns mapacirov
~ ~ [ ¢
avtov Tav BiBAlwy admoKxadAdv: ei yap Te ypayat o
ay 4 wn ~ 4 e Xx 4
miKoupos, piroverkel TocovTOV ypaysat 0 XpvouTr-
lo 4 \
Tos. Kal 01a TOOTO Kal ToAAdKIs TAadTA yEeypage Kal
4 3? / \ , ” ~ 3? t \
To emeAOov, Kai adtdpOwra elaxe TH eTrevyeaar* Kat
~ 4 4 ,
7a HapTvpia Tooabrd ear ws exelvow poveny yyépeLv
To. BiBAia, Kabamrep Kai mapa Zyjvwve eotw evpety
\
Kal Tapa “ApiororéAet. Kal Ta ouvyypapy.aTa ev
~ ~ e \ 4
"Emixovpw tocatta kal TynAuKatra, wv ra Béd-
TlOTa €OTL TOE’
\ , € N S ,
Ilept hiocews extra Kat TpiakovTa.,
Ilept atopwy Kal Kevor,
5,4 ”
ITept epwros.
"EE ‘ “~ ‘ q ,
UTLTOLN TWV TPs Tovs Pvetckovrs,
IIpés tots Meyupixors.
DO4
z. 2529) ' EPICURUS
also famous ; and the two Ptolemaei of Alexandria,
the one black and the other white; and Zeno® of
Sidon, the pupil of Apollodorus, a voluminous author ;
and Demetrius,? who was called the Laconian; and
Diogenes of Tarsus, who compiled the select lectures ;
and Orion, and others whom the genuine Epicureans
call Sophists.
There were three other men who bore the name
of Epicurus : one the son of Leonteus and Themista ;
another a Magnesian by birth; and a third, a drill-
sergeant.
{ Epicurus was a most prolific author and eclipsed
all before him in the number of his writings: for
they amount to about three hundred rolls, and con-
tain not a single citation from other authors ; it is
Epicurus himself who speaks throughout. Chrysippus
tried to outdo him in authorship according to Car-
neades, who therefore calls him the literary parasite
of Epicurus. “ For every subject treated by Epicurus,
Chrysippus in his contentiousness must treat at equal
length ; hence he has frequently repeated himself
and set down the first thought that occurred to him,
and in his haste has left things unrevised, and he
has so many citations that they alone fill his books :
nor is this unexampled in Zeno and Aristotle.”
, Such, then, in number and character are the writings
of Epicurus, the best of which are the following :
Of Nature, thirty-seven books.
Of Atoms and Void.
Of Love.
Epitome of Objections to the Physicists.
Against the Megarians.
= Cf. Cic. He. Past. We; ND. i. 59.
> Cf. Sext. Emp. Adv. math, viii. 348 sqq.3 Strabo, xiv. 658.
555
28
DIOGENES LAERTIUS
Atavopiat.
Kuprar doguc,
Ilepi aipecewy cai pvyov.
Ilepi reAovs.
Ilept xpitnpiov 7 Karoy.
Xatpednp1os.
Ilepit Oewr.
Ilepi oodTyTos.
‘Hynowdvaé.
Ilepi Biwy 6.
Ilept duxacompayias.
NeokAns mpos Oepioray.
Svproc tov.
Evpihoxos 7 7 pos Maz pdodwporv.
Ilepit tov opav.
Ilepit ris ev TH dTépw ywvias.
Ilepi adas.
Ilepi eipappevrs.
Ilepi waov d0€ac mpds Tipoxparny.
IIpoyvworckov.
Il porperrukos.
Ilepit ctdéAuv.
[lept favractas.
"ApurtéovdAos.
Ilepit provorxys.
Ilept duxatortvns Kat tov aAdAwv apetor.
Tlept dpwv Kat xapetos.
TloXvpijdns.
Tipoxparys y’.
Miyjrpodwpos €.
‘Avtidwpos 3’.
Tlept voowy ddfae mpds MiOpyv.
@ The full title, epi vécwy xai Oavarov, “* Of Diseases and
5560
XY 27223) PYCURUS
Problems.
Sovran Maxims.
Of Choice and Avoidance.
Of the End. |
Of the Standard, a work entitled Canon.
Chaeredemus.
Of the Gods.
Of Piety.
Hegesianax.
Of Human Life, four books.
Of Just Dealing.
Neocles: dedicated to Themista.
Symposium.
Eurylochus : dedicated to Metrodorus.
Of Vision.
Of the Angle in the Atom.
Of Touch.
Of Fate.
Theories of the Feelings—against Timocrates.
Discovery of the Future.
Introduction to Philosophy.
Of Images.
Of Presentation.
Aristobulus.
Of Music.
Of Justice and the other Virtues.
Of Benefits and Gratitude.
Polymedes.
Timocrates, three books.
Metrodorus, five books.
Antidorus, two books.
Theories about Diseases <and Death>—to Mithras.2
Death,” is preserved in a Herculaneum papyrus, 1012, col. 38,
thus correcting our ss. of D. L.
Jor
29
30
DIOGENES LAERTIUS
KaAAuozoAas.
Ilepi BaotXeias.
"A vagupevns.
ExurroAai.
a \ > ~ a 3 > a > lé /
A 6€ at7®@ doxel ev attots, €xOéabar meipacomat
Tpets émuotoAas avtod mapabéwevos, ev ais macav
A e a / > / / A
Thv é€avtod gdirocodiay emrétuntar’ Onoopev de
\ \ , 9 ~ U \ ” 4
Kat tas Kupias avrod dd€as Kal et te edokev
3 a +7 > 4 e@ si ‘A
exroyyns a€tws avedbléyxbar, wore oe wavrayobev
Karapabety TOV avopa, KGV Kpivew €ld€évat.
Try pev ovv TmpoTny emuaToAqy ypager ampos
“Hpddorov <arts €OTL TrEpt Trav Puokay: THY de
Oevrepav pos ITudoxdr€éa>, NTLS €OTt rept peT-
apotey THY TpiTHV ™mpos Mevouxéa, € core 6° ev adTn
>
Ta mept Biwv. dpKTéov d7) amo THs mparns, ohiya
TpoeimovTa tmept THs Staupécews THS KAT avToV
piAocodias.
Atatpetrar Troivev eis Tpia, TO TE KAVOVLKOY Kal
dvotkoy Kal nOiKdv. TO pev ovv KavoviKOV epodousS
el THY TpPAyLaTELaV EXEL, KAL EOTW EV Evi TH ETH-
, K th N de \ \ A 4
ypadonevw Kavewv: to d€ duotkov THY TEpl PUcEwWS
~ > aA 7
fewpiav macav, Kai eaTw ev rats Ilepit Pioews
BiBAow émta Kal TpidKovTa Kal Tats emorodais
KaTG oToLYelov’ TO de HOLKOV Ta TEpL alpedews KAL
~ 4 A \ > A A ‘ , \
duyhs: eate Oe Kat ev tats Ilept Biwv PiBAos Kat
ematoAats Kat Tm Ilepi réAous. etwbact pévTor
TO KavOveKoV Omov Ta PvaiKg TaTTELW* Kadrovar
o adro Trept Kpirnptov Kat apXTs Kab OTOLX EL -
TiUKOV' TO O€ duaiKOoY TeEpl yevéecews Kal POopas,
@ je. §§ 29-34, the first of those summaries of doctrine
which take up so much of Book X.
558
Biee-s0. EPICURUS
Callistolas.
Of Kingship.
Anaximenes.
Correspondence.
| The views expressed in these works I will try to
set forth by quoting three of his epistles, in which
he has given an epitome of his whole system. I will
also set down his Sovran Mazims and any other
utterance of his that seems worth citing, that you
may be in a position to study the philosopher on all
sides and know how to judge him.
The first epistle is addressed to Herodotus and
deals with physics; the second to Pythocles and
deals with astronomy or meteorology; the third
is addressed to Menoeceus and its subject is human
jife. We must begin with the first after some
few preliminary remarks @ upon his division of
philosophy.
| It is divided into three parts—Canonic, Physics,
Ethics. Canonic forms the introduction to the
system and is contained in a single work entitled The
“Canon. The physical part includes the entire theory
of Nature: it is contained in the thirty-seven books
Of Nature and, in a summary form, in the letters.
The ethical part deals with the facts of choice and
aversion: this may be found in the books On
Human Life, in the letters, and in his treatise Of
the End. The usual arrangement, however, is -to
conjoin canonic with physics, and the former they call
the science which deals with the standard and the
first principle, or the elementary part of philosophy,
while physics proper, they say, deals with becoming
and perishing and with nature; ethics, on the other
559
31
DIOGENES LAERTIUS
\ \ v4 \ A 3 \ \ c; ~ A
Kal TEpl Pvoews: TO SE HOLKOY TEpL alpeT@Vv Kal
EUKT@VY KQL TEpL Biav Kat TéAovs.
Thy diahenrixny ws tapeAKovoay amodoKyid-
Covow> Gpretv yap Tovs uatKkous xwpelv Kara
Tovs TOV Tpaypatwy dldyyous. év tow TH
Kavov. Aéywv é€otiv o “Ezixoupos Kpitypia THs
> , > A >? , ‘ 4 \ \
dAnOeias elvar tas alcOyces Kai 7podAnpes Kat Ta
ma0n, of 8 *Emxovperot Kat Tas avrTactiKas
9 \ ~ , iy A \ > ~ A
émiBoras ths Suavoias. Aéyer d€ Kal ev TH TMpOs
aE. fe) 9 “~ A > ral K 4 by:
poooTov émiToun Kal ev tats Kupiats do€ats.
‘“qdoa yap, dno, “ atotnars adoyos €oTt Kal
pvnpns ovdepias SEKTLKT)* OUTE yap Up aAUTHS OUTE
bh’ €Téepov xw7Oeioa dvvarat Tt mpooUetvat 7
apedety: ovde €OTL TO OuVaLEVvoV auras dueheyEau.
ovre yap 7 opoyevera atobnars THY opoyer dua
THY tooobevevay, oul” uP dvopoyEevera, THY dvopo-
yevetav, ov yap Tay avT@v elot KpiTiKai’ ovTE
unv Adgyos, mas yap Adyos ao TOV aicnoewv
npTytat. oul u) erTépa THY érépav, macats yap
TMpooexopev. Kal TO Ta emaicOnuata 8 vd-
EOTAVAL mOTOoT aL THY Tov aicbncewv dAnBevav.
dpEeoTnKe d€ TO TE opav nas KaL dove, womep
To adyeiv: obev Kal TEpt TOV adr Au amo TOV
hawopevwv ypy onuercodobar. Kal yap Kat emivovat
@ An opinion often emphasized: e.g. §§ 37, 73, 82, 152.
Cf Lucr. iii. 931 sqq.
’ Such mental pictures are caused by atoms too fine to
affect sense: cf. § 64 infra; Lucr. ii. 740 sqq., iv. 722 sqq. ;
Cie. N.D. i. 54. On the whole subject consult Usener’s
Epicurea, Fr. 242-265, and, more especially, Sext. Emp.
Adv, math, vii. 203-216. ¢ Ch. Anfos lee
@ j.e, the trustworthiness of the senses (alc@jcewv) con-
sidered as faculties of sense-perception : cf. Sext. Emp. Adv.
math. viii. 9 (Usener, Fr. 24-4).
560
®. 90-93.) EPICURUS
hand, deals with things to be sought and avoided,
with human life and with the end-in-chief.
i They reject dialectic as superfluous ; holding that
in their inquiries the physicists should be content to
employ the ordinary terms for things. Now in The
Canon Epicurus affirms that our sensations and |
preconceptions and our feelings are the standards of
truth ; the Epicureans generally make perceptions
of mental presentations 8 to be also standards. His
own statements are also to be found in the Summary
addressed to Herodotus and in the Sovran Maxims!
| Every sensation, he says, is devoid of reason at
incapable of memory; for neither is it self-caused
nor, regarded as having an external cause, can it
add any ything thereto or take anything therefrom.}
‘Nor is there anything which can refute sensations or
convict them of error : one sensation cannot convict
another and kindred sensation, for they are equally
valid ; nor can one sensation refute another which is
not kindred but heterogeneous, for the objects which
the two senses judge are not the same’; nor again
can reason refute them, for reason is wholly depend-
ent on sensation ; nor can one sense refute another,
since we pay equal heed to all. And the reality of
separate perceptions guarantees? the truth of our
senses. But seeing and hearing are just as real
as feeling pain. Hence it is from plain facts that
we must start when we draw inferences about the
unknown.? For all our notions are derived from
¢ More precisely &5n\ov = that which does not come within
the range of sense. Compare e.g. §38 7d mpocuévov xai rd
adyXov, and the way in which the conception of void is ob-
tained in §40. In § 62 it is called 76 mpocdotafouevov epi
TOU aopaTov.
VOL. II 20 561
33
34
DIOGENES LAERTIUS
Tacat a7o THV atc0ncewY yeyovact KATA TE TEpI-
mTwow Kal avadoyiav Kal OpoLtoTnTa Kal otvOeow,
ovpBadropevou TL Kal TOU Aoyropod. Td TE TOV
joawvopevev pavTdopara Kal <Ta> KaT ovap adnOA,
Kel yap’ TO d€ fy) OV Ov KuVel.
Trv d€ zpodAnbw éyovow otovet Katadnpw 7
Oday opOnv 4 evvotay 7 kabohuny vonow €vazo-
KELLLEVN)Y, TOUTEOTL pv nenu Tob ToAAdKis efwbev
PavEevTos, otov vo Towotrov €orw avOpwrros OpLa.
yap TO py Piva dvOpwos evdus KaTa mpodniw
Kal 0 TU7OS avrod voetrat Tponyoupevev TO
alcOnoewv. mavel ovv ovopare TO TpwaTus vT0 ,
A Ha evapyés €or: Kal ovK av ely Tnoate.
nNTovpevov, El [47 7 poTepov eyveoxerpiey avTo
olov To wdppa coT WS imaos early n Bods: det
yap Kata mpdoAnww éyvwKévar Tote immov Kat Boc
popdjv: o88 av wvopudaoapev Te pt) TpoTEpor
avrod Kata mpoAnyw Tov TUTOV pablovres. evap-
vets ov elow at mpodripers Kal TO Sofacrov amo
TPOTEpOV TLVOS evapyous WPTHTAL, Ep 6 avadépovtes
Aéyopev, otov IloGev t LOJLEV EL TOUTO EOTLW avOpwmos ;
THY de d0€av Kal drroAnybw Aéyovow, adn®y TE : page
Kal wevdn* av pev yap eTLapTupyrat 7) ae)
dvT LapTuphT at, adn Oy eivat’ €av de HT) ETTU LAP -
TupTTae 7 dvTLapTUphT at, pevdh TUyXavew. abev
<TO> Tpoopéevov elanyOn: olov TO mpoopetvat Kat
* Cf. Sext. Emp. ddr. math, viii. 63.
> 7.e. in conformity with the sense-data which precede the
recognition.
¢ See § 124, where a true mpdAnyus is opposed to a false
vTérAnyes. In ‘Aristotle vrddnyis is often a synonym of 63a:
cf. Bonitz, Index Ar., s.v.
562
m. 82-et)) BPICURUS
perceptions. cither by actual contact or by analogy,
or resemblance, or composition, with some slight aid
from reasoning. And the objects presented to mad-
men? and to people in dreams are true, for they
produce effects—z.e. movements in the mind—which
that which is unreal never does.)
\By preconception they mean a sort of apprehension
or a right opinion or notion, or universal idea stored
in the mind; that is, a recollection of an external
object often presented, e.g. Such and such a thing is
aman: for no sooner is the word “ man” uttered
‘than we think of his shape by an act of preconcep-
‘ion, in which the senses take the lead.2. Thus the
object primarily denoted by every term is then plain
and clear. And we should never have started an
investigation, unless we had known what it was that
“ye were in search of. For example: The object
standing yonder is a horse or acow. Before making
this judgement, we must at some time or other have
known by preconception the shape of a horse or a
cow. We should not have given anything a name,
if we had not first learnt its form by way of pre-
ee ee: It follows, then, that preconceptions are
clear.) [The object of a judgement is derived from
something previously clear, by reference to which
we frame the proposition, e.g. ““ How do we know
that this is a man?!” Opinion they also call con-
ception or assumption, and declare it to be true and
false®; for it is true if it is subsequently confirmed
or if it is not contradicted by evidence, and false if
it is not subsequently confirmed or is contradicted
by evidence. Hence the introduction of the phrase,
“that which awaits ” confirmation, e.g. to wait and
563
35
DIOGENES LAERTIUS
eyyvs yeveobar TH TUpyw Kal pabely dmotos eyyus
patverat.
Ila6n d€ A€yovaw eivas dvo0, HSoviv Kal adAyndova.,
loTapeva, epi mav C@ov, Kal Thy pev olKetoy, THY
3 ~~
de adddrpiov: 8’ dv xpivecbar ras afpécers Kal
puyds. ta&v te Cnthcewv elvar Tas fev TmEepl TOV
4 \ \ \ \ \ 4 ‘
Tpaywatwv, Tas de Tept Yudyv tiv dwviv. Kal
~ \ ~ A
TabrTa de mepi Tis Siaipécews Kat Tod Kpirnptov
OTOLYELWODS.
ys , } \ > A \ > A 4
VITEOV O€ Em THY €mLGTOAHY.
ce -E 4 ¢ 4 ud
mixoupos “Hpoddtw xaipew.
6¢ ar aA ‘ } 4 oP ‘H if) il 4 aA
ols pn Ovvapevois, w ‘Hpddore, Exacta TeV
mept dvcews avayeypappéevwy tyty e€axpipobv
pnde tas peilovs rdv ovvreraypévwy BiBAovus
abpeiv emitopnv ths OAns mpaypareias els 6
KaTacxev Tdv odoaxepwrdtwv ye S0€av Thy
Lvnpnv tkavds adtros' mapeckevaca, twa Tap
exdoTous THY Kaipdv év Trois KupuwTdrots Bonet
avrois dvvwrra, Kal’ dcov av éddmrTwvrat THs
mept Pvoews Gewpias. Kai Tods mpoBeBynKdras Se
ikavas ev TH TaVv OdAwy émBrdber Tov TUTOV THs
odns mpayparelas Tov Karecroyerwpevov Set pvn-
* a’rois codd.: corr. Brieger.
* See §§ 50, 147. The tower which seems round at a
distance and square when we get up to it was the typical
example in the school of that process of testing beliefs by
observation which is here prescribed. Cf. Luer. iv. 353 S9Yos
501 sqq.3 Sext. Emp. ddv. math. vii. 208.
> i.e. pleasure and pain are the criteria by which we
choose and avoid.
© Cf. inf. § 37.
¢ Division of philosophy is probably meant.
* The letter to Herodotus is the second and most valuable
instalment of Epicurean doctrine. The manuscript seems to
564
x. 308 EPICURUS
get close to the tower and then learn what it looks
like at close quarters.{J
LThey affirm that there are two states of feeling,
pleasure and pain, which arise in every animate
being, and that the one is favourable and the other
hostile to that being, and by their means choice
and avoidance are determined®; and that there
are two kinds of inquiry, the one concerned with
things, the other with nothing but words. So much,
then, for his division? and criterion in their main
outline.
But we must return to the letter.¢4
“ Epicurus to Herodotus, greeting.
For those who are unable to study carefully all my
physical writings or to go into the longer treatises at
all, I have myself prepared an epitome?’ of the whole
system, Herodotus, to preserve in the memory enough
of the principal doctrines,’ to the end that on every
oecasion they may be able to aid themselves on the
most important points, so far as they take up the
study of Physics. Those who have made some ad-
vance in the survey of the entire system ought to
fix in their minds under the principal headings an
have been entrusted to a scribe to copy, just as it was:
scholia and marginal notes, even where they interrupt the
thread of the argument, have been faithfully reproduced.
See §$ 39, 40, 43, 44, 50, 66, 71, 73, 74, 75.
f This, as the most authentic summary of Epicurean
physics which we possess, serves as a groundwork in modern
histories, e.g. Zeller’s. ‘The reader may also consult with
advantage Giussani, Studi Lucreziani (vol.i. of his Lucretius);
Bignone, E’picurea, pp. 71-113; Hicks, Stoic and Epicurean,
ppeouis-fsl.
9 Only the principal doctrines are contained in this
epistle ; more, both general and particular, was given in the
Larger Compendium.
565
36
37
38
DIOGENES LAERTIUS
joovevery TAS yap abpeas emBodjjs muKvov deducba,
Tijs de KaTa }4épos ovx Opoius.
‘ Badvoréov peev ouv Kal é7 exeiva owvex ds, ev
oe» TH prey TO Trooobro TOLNTEOY, ap’ ov u]
TE KupoT ary em Body em Ta mpdypara EOTAL KAL
67) Kal TO KATA [Epos axpiBarjia ma eSeupnoerat,
TOV dhooxepwTtar wv TUTTO Ev TreptetAnpevay Kal
LVNLOVEevOpevwv’ ETTEL Kal TH TeTEAEGLoOUpynuEevwW
TOUTO KUPLWTATOV TOD TaVTOS AaKpLBWEaToS yiveTat,
TO Tats emBodais o€€ws dvvacbar xpjoGar, EKG-
oTwy? mpos anna OTOLXELWMATA KaL puvas Guv-
ayowEvay ov yap olov Te TO TOKYO LG. THs ovvexods
Tov oAwY meptovetas eldevar® p7, Suvapevov Oud
Bpayeav Pavav amav eumeptAaBety ev avT@ TO
KOL KATO. j€pos av eSanpiBubev.
““Odev on) Tat Xpnouuns ovons Tots @Kermpevous
guavohoyia Ths ToLavTns obo sTapeyyuav TO OVVEXES
3
evepynua ev pvato oyia Kad TowUTY pahora
eyyadnvilav tm Biw € emoinad Go. Kal ToLavTHY TWA
ETLTOLNV Kal oTowyeiwow Tav oAwy do€dav.
‘ [[p&rov pev otv ra broreraypeva Tots POdyyors,
@ “Hpddore, oet elAndevar, OTws av Ta ofaldpeva
7 Cnrovpeva uP dmropovpeva exeopeev ets Taira
dvdyovres emucpivew, Kal 7) aKpiTa TaVvTO, pei
<in >* eis d7retpov amroderxvvovow 7 Kevous ploy -
yous EX@PEV. avayKn yap TO mp@Tov evvonpia
Kal? éxaotov dbdoyyov Brerecbar Kal pnbev azo-
deifews mpoadeta0ar, eizep eEowev to Snrovpevov
7) amopovpevov Kat do€alopevov ed’ 6 ava€opev.
1 6€ suppl. Von der Muehll.
2 éxdorwy Us.: xal codd. .
3 elvac codd.: corr. Meibomius. 4 % suppl. Us.
566
XM. 35488: EPICURUS
elementary outline of the whole treatment of the
subject. l’or a compreliensive view is often required,
the details but seldom.
‘“ To the former, then—the main heads—we must
continually return, and must memorize them so far
as to get a valid conception of the facts, as well as
the means of discovering all the details exactly when
once the general outlines are rightly understood and
remembered ; since it is the privilege of the mature
student to make a ready use of his conceptions by
referring every one of them to elementary facts and
simple terms. Tor it is impossible to gather up the
results of continuous diligent study of the entirety
of things, unless we can embrace in short formulas
and hold in mind all that might have been accurately
expressed even to the minutest detail.
‘* Hence, since such a course is of service to all who
take up natural science, I, who devote to the subject
my continuous energy and reap the calm enjoyment
of a life like this, have prepared for you just such an
epitome and manual of the doctrines as a whole.
“In the first place, Herodotus, you must understand
what it is that words denote, in order that by refer-
ence to this we may be in a position to test opinions,
inquiries, or problems, so that our proofs may not
run on untested ad infinitum, nor the terms we use
be empty of meaning. For the primary signification
of every term employed must be clearly seen, and
ought to need no proving?; this being necessary, if we
are to have something to which the point at issue or
the problem or the opinion before us can be referred.
¢ Epicurus explains this more fully in Fr. 258 (Usener,
p. 189). For “ proof” and ** proving ’’ Bignone substitutes
** declaration ” and ** declare.”
567
39
40
DIOGENES LAERTIUS
a Ul aA
‘"Ert te’ tas alcOyoes Set mavTws THpety Kal
€ ~ A 4 > ‘ ” f Wf)? &
amTAa@s Tas Tmapovaas emBodas ElTE Ovavolas 0 OTOU
OnTOTE Tov Kpurnplav, OjLolws de Kal Ta, Uma pxovra
man, omws av Kal TO mpoopevov Kat TO adnAov
EXwpev ois onuewwoopeda.
“Tatra det dvadaBovras cuvopav 45n mept trav
ddjAwy m™p@Tov pev OTL ovdev vyiwerau eK TOD
pn Ovtos. mav yap €K TavToOsS eyiver’ av omepd-
TOV YE obdev Tpoadeojevov. Kal él epletpero de
TO apaviComevov Ets TO fray ov, mavTa. av amwAcihev
TO. Tmpaypare, ovK OvTwY «Eis a dueAvero. Kal pyV
Kal TO TGV adel TOLODTOV HY olov viv €oTL, KaL GEL
~ » f > ~
ToLouTOV €oTaL. ovdev yap eaTw eis oO peTtaBare?.”
qapa yap To mav ovlév eoTw, Oo av eloeAGov eis
‘i. N
avTo THY jeraBoAny TOLnoaLTO.
“°AdAa Lp Kal nope Kat ev TH MeyadAn € em Toph)
3
dno. Kar’ apynv Kai ev 7H a Ilept dvcews ]*® To
a“ ? 4 \ 4 ie A ‘ e
mv €0TL OwpaTa Kal Kevov" OwpaTa jev Yap Ws
EoTw, avr n atcOnaus emt mavTwv paptupel, Kal’
iy avayKatov TO adnhov TO Aoytop@ TexpatpeoIar
el d€ py HY O Kevov kal Yodpay Kat avaph pvow
ovopalomev, oUK av elye TA TWpaTa OmOU HY OVdE
1 etre codd.: corr. Arndt.
2 nweraBadde codd.: corr. Us.
3 Passages which are obviously the work, not of Epicurus,
but of Laertius himself or some Scholiast, are here under-
lined and translated in italics.
@ This is no innovation of Epicurus but a tenet common to
all the pre-Socratics: the One, or Nature as a whole, assumed
by the Ionians, is unchangeable in respect of generation
and destruction; cf. Aristotle, Met. i. 3. 984 a 31. The
pluralists were naturally even more explicit: see the well-
508
X. 38-40. EPICURUS
«¢ Next, we must by all means stick to our sensations,
that is, simply to the present impressions whether of
the mind or of any criterion whatever, and similarly
to our actual feelings, in order that we may have the
means of determining that which needs confirmation
and that which is obscure.
k* When this is clearly “understood, itsis time gio
éohaifler generally things which are obscure. To
begin with, nothing comes into being out of what is
non-existent.? For in that case anything would have
arisen out of anything, standing as it would in no need
of its proper germs.2. And if that which disappears
had been destroyed and become non-existent, every-
thing would have perished, that into which the
things were dissolved being non-existent. More-
over, the sum total of things was always such as it
is now, and such it will ever remain. For there is
nothing into which it can change. For outside the
sum of things there is nothing which could enter into
it and bring about the change.
ps Further [this he says also in the Larger Epitome
near the beginning and in his First Book On Nature ak
the whole of being consists of bodies and space.”
For the existence of bodies is ev erywhere attested
by sense itself, and it is upon sensation that reason
must rely when it attempts to infer the unknown
from the known. And if there were no space (which
we call also void and place and intangible nature),@
bodies would have nothing in which to be and
known fragments, Anax. 17 pv, Emped. 8 pb. Lucretius
(i. 180 f.) expands the doctrine.
o Cf. §§ 41, 54. Luer. i. 195 f. is the best commentary,
¢ Usener’s insertion of ‘‘ bodies and space” comes from
§ 86; cf. Diels, Dox. Gr. 581. 28.
@ Cf. Luer. i. 426.
569
41
42
DIOGENES LAERTIUS
du ob exweiro, Kabdrep daiverat Kwotpeva. mapa
d€ TadTa obey ove emwon Oivat dUvaTaL oure TEpt-
Aniras ovte avaddyws Tois meprnmrots ws Kal?
oAas poets AapBavopeve KaL [L) WS TA TOUTWY
CULTTU LATO. 7 ovpBeBnKora Acyopeva..
{at pay Kal Tv [TodTo Kal ev TH mpwrn Lepi
pvoews Kal TH LO Kal Le’ Kal TH Meyer emiTouy |*
CWLATWY TA EV EOTL OVyKpicets, TA O CE CV at
OVYKPLOELS memounvraL* TadTa O€ eoTw aropa Kal
apeTaBAnta, elmrep 41) peMeu mavra els TO pt) Ov
plapjceca., GAN’ ioxvovra Urropevew ev ais
diadvacor Tay ovyKpiocw, TAN p) TH pvow ovTa,
ola on) ouK eXovra omy 7) OTWS Ovahvbjoerar.
WOTE TAS AapYas aToMous avayKatov civar cwudTwv
voeis.
°AdAa Bay Kal TO may Grreupov EOTL. TO yap
TETTE pao LeVvov aKpov EXEL” TO dé a a.K pov Tap: ETEPOV
Tt Gewpetrau: <To O€ may ou Tap eTEPOV Tt Jew-
petrau'>” wore ovK éyov aKpov méepas ovK exeEL’
mépas d€ OUK ExXoV amrelpov av ein Kal Ov TeE-
TEpaopevov.
“Kat pny Kat T@ wAnGer THY cwpaTwv ameipov
EOTL TO TAY Kal TH peyeer TOD KEvOU. El TE yap
nV TO Kevov detpov, 7a, d€ OWLATA wpLopeEVva, ov-
Dapob av epeve Ta owpata, arr’ Ege pero Kara TO
ameipov Kevov Sreomappéeva, ovK ExovTa Ta UTeEp-
1 See preceding note.
2 Suppl. Us.
a Of. § 54.
>» The missing premiss is supplied by Cicero, De div. ii.
103 “at quod omne est, id non cernitur ex alio extrinsecus.”
Cf. Waucr. i. 960.
IFO
X. 40-42. EPICURUS
through which to move, as they are plainly seen to
move. Beyond bodies and space there is nothing
which by mental apprehension or on its analogy we
ean conceive to exist. When we speak of bodies
and space, both are regarded as wholes or separate
things, not as the properties or aecidents of separate
things.
** Again [he repeats this in the First Book and in
Books XIV’. and XV’. of the work “ On Nature”’ and
in the Larger Epitome), of bodies some are composite,
others the elements of which these eomposite bodies
are made. These elements are indivisible and un-
changeable, and necessarily so, if things are not all
to be destroyed and pass into non-existence, but are
to be strong enough to endure when the composite
bodies are broken up, because they possess a solid
nature and are incapable of being anywhere or any-
how dissolved.* It follows that the first beginnings
must be indivisible, corporeal entities.
“ Again, the sum of things is infinite. For what is
finite has an extremity, and the extremity of any-
thing is diseerned only by eomparison with some-
thing else. <Now the sum of things is not diseerned
by eomparison with anything else: ’> henee, since
it has no extremity, it has no limit; and, since it
has no limit, it must be unlimited or infinite.
| ** Moreover, the sum of things is unlimited both by
reason of the multitude of the atoms and the extent
of the void. For if the void were infinite and bodies
finite, the bodies would not have stayed anywhere
but would have been dispersed in their course through
the infinite void, not having any supports or counter-
Sig)
43
44
DIOGENES LAERTIUS
, C A / A A b) iz Mv
eloov7Ta Kal otéAX\ovTa KaTa Tas avaKkoTas: el
TE TO KEVOV NV WpLoLEevov, OVK av elye TA aTrELpA
GWHLATA OTTOV EVEGTT.
c¢ / 4 \ Mv ~ 4 \
IIpos te TovTo.s Ta aTOoMa THY GwEaTwY Kal
i ,
peoTa, €€ WY Kal al ovyKpicets yivovTat Kal ets
3) , > U 4 3 a A “A
a dwadvovtat, amepiAnmTa eat. Tails dvapopats Tay
OXNAT UY ov ‘yap duvaTov yeveotar Tas TocaUTas
Suagopas € ex TOV abTav oXNHATU TeprecAnppevenv.
Kal Kal EKaOTHY d€ oYnpaTLow amAds a7TrELpot
elo. at Opora, tais dé diadopais ovy amAds
Mv 3 A / > / 3 A /
ametpot aAAa povov amepiAnmto., [ovde yap dyow
evOoTepw els ATELpov THY TouNnY TUyxavev. AE€yeL
i“ > A e / / > /
b€, emelor) al mowtyTes petaBaddovrar, et peAdet
Tis LN Kal Tots peyeleow amABs els amreipov avras
exPaAreuv |.
aa. ae , a eo \ : ’ s
Kwodvrat re auveyds ai aropor [pnat de evdo-
Tépw Kai laoray@s avras Kwetacbar Tob Kevod TH
> A ~
elEw opolay mapexopevov Kal TH KovdoTaTn Kal
TH Bopyremns | Tov ai@va, Kal at pev eis paKkpav
am ahdjAwy Sucrdpevar, at d€ adtot Tov maAuov
ioxovow, oTav TUXWOL TH mepitAoKy KeKAeyevat
7 ore yalopevor Tapa Tov TAEKTIKOV.
: “H Te yap TOU KEvod dvots 7 7 dopiCovaa € exdoTny
avray TOUTO mapaoKevdCet, THY Urepecow ovx ola
Te ovoa Trovetabau * n TE oTEpedTys n Umdpxovoa
avrais Kata THY ovyKpovow Tov amroTraAmov TroLEl,
1 rv wepirdoxiy codd.: corr. Us.
* Properly “ further within ”—a proof that the Scholiast
read his picurus - from a papyrus scroll which had to be
unrolled. Hence ‘ further within ”’ or “‘ nearer the centre ”
Jt2
X. 42-44. EPICURUS
checks to send them back on their upward rebound.
Again, if the void were finite, the infinity of bodies
would not have anywhere to be.
(** Furthermore, the atoms, which have no void in
them—out of which composite bodies arise and into
which they are dissolved—vary indefinitely in their
shapes ; for so many varieties of things as we see
could never have arisen out of a recurrence of a
definite number of the same shapes. The like atoms
of each shape are absolutely infinite ; but the variety
of shapes, though indefinitely large, is not absolutely
infinite. | [For neither does the divisibility go on “ad
infinitum,” he says below; but he adds, since the qualities
change, unless one is prepared to keep enlarging their
magnitudes also simply “ad infinitum.’ |
“The atoms are in continual motion through all
eternity. [Further, he says below, that the atoms move
nith equal speed, since the void makes may for the lightest
and heaviest alike.) Some of them rebound to a
considerable distance from each other, while others
merely oscillate in one place when they chance to
have got entangled or to be enclosed by a mass of
other atoms shaped for entangling.”
*‘ This is because each atom is separated from the
rest by void, which is incapable of offering any
resistance to the rebound; while it is the solidity
of the atom which makes it rebound after a collision,
expresses the same thing as “ further on ” or “ below” in a
modern book.
®’ Note the distinction between (1) solids, composed of
interlacing atoms (which have got entangled), and (2) fluids,
composed of atoms not interlaced, needing a sheath or
container of other atoms, if they are to remain united. To
(2) belongs Soul (§ 66). See Lucr. ii. 80-141 ; Cic. De jin.
are
573
45
46
DIOGENES LAERTIUS
>) > ¢ , a“ (2 A A 3 yA ’
éh o7rocov av H mepiTAOK? THY aTOoKaTaOTaGW é€K
~~ , ~
Ths ouvyKpovoews 616@. apxyn bé€ TovTwy ovK
EOTW, GaLolwy TOV aToLwy ovad@v Kat TOD Kevod.
3
[dynot & evdoTtépw pndé mowTnTa TWA TEpL Tas
Ss ‘
aTojmous elvat wAnv oxypatos Kat peyefous Kal
A A ~ A A ~ >
Bdpous: to b€ xp@pya apa tHv Oéow Tov atopwv
5. , 3 aA Sf
adratrecbar ev tats Awddexa otorxetwoect Pyar.
~ A Ss A ; , ~
mav Te péyeBos un) elvar wept avTas* OvdETIOTE you
atopos whbn aicbijcer.|
c¢ 6¢ Ft XN \ yA /
H tocavrn 67 dwvy ToUTwWY TAVTWY [LVN{LOVEUO-
, \ ¢ \ , € , a 4
PeVWVY TOV LKQAVOV TU7OV doBadreu <TAaALS TE pt >
~ ~ - 4
THs TOV OvTwY Pvoews ETTLVoOLALs.
a4 -"AXAG A bY , Mv 4 >] of 8? ef
, Lnv Kal KOGpOL azretpot cia, ot O djrotot
, 4 b>] } gy A 7 wv
ToUT@ Kal dvopowr. at TE yap dropot d7retpou
ovoal, ws apTt amedetxOn, dépovTat Kal TOppwTAaTW.
ov yap KatavyAwvTat at TovadTat aTopou, €€ av av
5) > e 54) U / 3 9
yévolto KOopLos 7 Ud wv av Tonbetn, oOvT Els Eva
3 ~
ouT els memepacpevous, ov8 oaot ToLodror ove?
ee , , ee 3 A A > ]
dco. Siadopor TovToLs. wate ovdev TO E7TO00-
~ \ > 4, ~
OTAaTHOOV €OTL TPOS THY aTELplay T@V KOOpLWY.
“ Kat wv Kal TVTOL OOLogY Moves TOLS OTEPELLVLOLS
A ~
elol, AemTOTNOLW amTéxXoVTES LaKpaVv TV Patvopevav.
>) ~ > A ,
oUTE yap auvaTacels aduvaTobaw ev TH TEpLexovTt
~ f9 > yA A
yivecGat Toratrar ovr émiTNdeLoTHTES TpOS KaT-
~ A
epyacias THY KotAwpatwv Kat AeTTOTHTWY Yyive-
fa] Sy > ? \ ¢ A Ad \ 4 PS)
cba, ovTe_amdoppora THY e&As Géow Kat Baow d1a-
A \ > A f >
Tnpovoal, HvTEp KaL Ev TOtS OTEpEpvLoLs eEtxyov'
4
TovtTous 6€ Tovs TUToUs ElOwAa mpocayopevoper.
1 Suppl. Us.
574
Xs ees. EPICURUS
however short the distance to which it rebounds,
when it finds itself imprisoned in a mass of entangling
atoms. Of all this there is no beginning, since both
atoms and yoid exist from everlasting. [//e says
below that atoms have no quality at all except shape,
sise, and weight. But that colour varies nith the arrange-
ment of the atoms he states in his“ Twelve Rudiments” ;
further, that they are not of any and every size; at any
rate no atom has ever been seen by our sense.|
“The repetition at such length of all that we are
now recalling to mind furnishes an adequate outline
for our conception of the nature of things.
\** Moreover, there is an infinite number of worlds,
some like this world, others unlike it.*_ For the atoms
being infinite in number, as has just been proved, are
borne ever further in their course. For the atoms
out of which a world might arise, or by which a world
might be formed, have not all been expended on one
world or a finite number of worlds, whether like or
unlike this one. Hence there will be nothing to
hinder an infinity of worlds.’
‘* Again, there are outlines or films, which are of
the same shape as solid bodies, but of a thinness far
exceeding that of any object that we see. For it is
not impossible that there should be found in the
surrounding air combinations of this kind, materials
adapted for expressing the hollowness and thinness
of surfaces, and effluxes preserving the same relative
position and motion which they had in the solid
objects from which they come. ‘To these films we
give the name of ‘images’ or ‘idols.’ Further-
4 This remark is not misplaced. For infinity of worlds
follows from the infinity of (a) atoms, (b) space; see inf.
§§ 73, 89; Lucr. ii. 1048 foll.
O75
4
<<.
47
48
DIOGENES LAERTIUS
Kat pay Kal 7 dua TOD Kevod dopa Kata pendeptav
amTavTnow TOV avtiKkopovTwv" yevopevn Wav [LnKOS
meptAnmTov ev dmrepwvonry xpovw ouvrenet. Bpa-
A / sy
ous yap Kal TayoUs ayTLKOTT) Kal OUK aYTLKOT)
opotwua AapPaver.
“Od pny 080’ aa Kata Tovs dia Adyou 8
jv ovd apa Kata Tovs dia Adyou Dewpntovs
xpovous avTo TO hepopevoy Gua emt tTovs mwAEtovs
Tomous adiKvetrai— adtavontov yap,—Kal TovTO
guvapixvoupevov ev aicOnr@ xpovw obev Oyobev
Tob dmetpou ovK €€ ov av mrepAdBupev THY popav
TOTOU EoT aL apiardpevoy : dvr iKOT yap Opovov
éoTaL, Kav [Lexpt TOGOUTOV TO TAXOS Tis popas oy)
GVTLKOTTOV KaraXimuper. Xpyoysov 7 Kal TOUTO
KaTaocxelv TO oTowxetov. el’ ore Ta elOwdAa tats
AerrroT How _avurepBAjrous KEXPNTAL, ovbev dvre-
joaptupel Fav PALWopLeveny * ofev Kal Tax) dvurrép-
\nra EXEL, TavTa Topov CULLETpOV EXOVTA mpos
TO) <r@>* daretpep avTav penGev dvr iKOmTEW 7
dXiya avrukomTew, ToAAais de Kal azreipors evOUS
GVTLKOTTTEW TL.
sz ITpes T€ TOUTOLS, OTL 7 yEeveots TAY cidOwAwY
apa. vor pare cuupaiver. Kal yap peBous a0 TOV
CwpLaTwy TOO emumohas GUVEXHS, OUK emtdnAos Th
pewwoe® dia THY avravaTrAnpwow, owlovaa THY ET
1 avrixofavrwy codd. : corr. Us.
2 +m suppl. Meibom.: 76 Tescari.
3 rH MEeLwoeL Us. : onpewwoes V.d.M.: 4 perdoer codd.
* Cf. Lucr. iv. 794-8: “In one unit of time, when we can
perceive it by sense in while one single word is uttered, many
latent times are contained which reason finds to exist.”
Obviously such minute “ times’ are immeasurably short.
The unit of sensible time appears to be that called (in § 62)
“the minimum continuous time.’ Cf. Sext. Emp. x.
§§ 148-154.
mo
X. 46-48. EPICURUS
more, so long as nothing comes in the way to offer
resistance, motion through the void accomplishes any
imaginable distance in an inconceiy ably short time.
For resistance encountered is the equivalent of slow-_
ness, its absence the equivalent of speed. .
(‘Not that, if we consider the minute times per-
ceptible by reason alone,* the moving body itself
arrives at more than one place simultaneously (for
this too is inconceivable), although in time perceptible
to sense it does arrive simultaneously, however dif-
ferent the point of departure from that conceived by
us. For if it changed its direction, that would be
equivalent to its meeting with resistance, even if up
to that point we allow nothing to impede the rate of
its flight. This is an elementary fact which in itself
is well worth bearing in mind. In the next place
the exceeding thinness of the images is contradicted
by none of the facts under our observation. Hence
also their velocities are enormous, since they always
find a void passage to fit them. Besides, their in-
cessant efHuence meets with no resistance,® or very
little, although many atoms, not to say an unlimited
number, do at once encounter resistance.
“Besides this, remember that the production of
the images is as quick as thought. For particles are
continually streaming off from the surface of bodies,
though no diminution of the bodies is observed,
because other particles take their place.” And those
> Or, inserting 70, not 7, before ro dreipw, “a passage of
the proper size to secure that nothing obstructs their end-
less emanation.” But the meaning cannot be called certain.
¢ Tf vision is to be not merely intermittent but continuous,
images must be perpetually streaming from the objects seen
to our eyes ; there must be a continual succession of similar
PoaresueeG fl'r282(Us:); Luer.iiw67-76, iv. 43-10%.
VOL. II 2P
577
49
50
DIOGENES LAERTIUS
~ / f \ / ~ > / 3 \
Tob otepeuviov Béow Kat Takwv TOV aTopwv emt
moAvv ypovov, El Kal evloTe Gvyyeomevyn U7Tapxel,
~ a \ \ \
Kal ovoTacets ev T@ mepiexovte o€etau dia TO py
deiv Kara Babos TO ovpTrAjpwpa yiveoba, Kat aAdAot
4
de TpoTroL TWES yeventiKol T@V TOLOUTW pvoewy
etowv. ovlev yap TOUTW dvTyrapTupetrat Tats
alcOjceow, av Bren tis TWa TpdTOV Tas evapyetas
iva Kal Tas ovptrabeias amo THY E€wlev mpos Huds
GVOLGEL.
tee a A A / > 4 \ > A ~
Act d€ Kal vopilew emevowdvtos TWOS amo TOV
” ct a e ~ A A
efwlev opav nuds Kat duavoetcbar- od yap av
evaTroadpayiaatto 7a e€w THY eavTa@v pvaw Tov
\ a > ~
TE Xpwparos Kal TAS popes dia Tov cepos TOU
perakv NL@v TE KaKelvov ovde dua T@v acriveny
7 wvornmrore pevparw une TeV mpos exetva
TapayevopLeveny , ovTws ws TUT Twa €TELOLOVT WY
npiv azo TaV Tpay Lat ow OpmoxXpowy TE Kal OpoL0-
Hoppav KaTa TO EVOppoTToV péyeDos els THY ow
7, THY dudvovay, WKEWS Tais popais Xpwpevav,
cir dua TavTNY THY aiTiav ToD vos Kal GUVEXoUS
TyVv pavtaciav amodiddvTwy Kal THY cvpTaberav
> \ ~ A
amo Tob UTOKELLEVOU ow lovrwy Kara. TOV exetDev
OUpLLET pov €TTEPELTLOV EK THS KATA BaGos ev 7@
OTEpeuviaa THY aTouwv marAXcews. Kal HY ay
AaBwpev davraciav émPAntiKds TH Svavoia 7
* e.g. mirage and monstrous shapes of clouds: Luer. iv.
129-142 ; Diod. iii. 56.
® Thought, as well as vision, is explained by images, but
images of a much finer texture, which fail to affect the ya
but do affect the mind: cf. Fr. 317 (Usa); Lucrsiveaiiat
¢ This was the view of Democritus; ef. Beare, 
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